2. Mucalindavaggo · 2. 目真邻陀品义注
1. Bodhivaggo一、菩提品
1. Paṭhamabodhisuttavaṇṇanā一、第一菩提经注释
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1. Yaṃ panettha ‘‘evaṃ me suta’’ntiādikaṃ nidānaṃ, tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Uruvelāyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti imināva nayena sabbattha padavibhāgo veditabbo.
第一，彼处所谓“如是我闻”等开端文，称为开端句。在此，“如是”等为附着词，『meti』等是名词；“在乌鲁维拉修行”中“在”是前缀词，“带去”是动词词根。依此语法说理，整体词类应予辨析。
Atthato pana evaṃsaddo tāva upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāra- nidassanāvadhāraṇapucchāidamatthaparimāṇādi anekatthappabhedo. Tathā hesa ‘‘evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti evamādīsu (dha. pa. 53) upamāyaṃ āgato. ‘‘Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’tiādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’tiādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosu’’ntiādīsu (dī. ni. 2.3; ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādīsu (ma. ni. 1.398) ākāre. ‘‘Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti, evañca vadehi ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’ti’’ādīsu (dī. ni. 1.445) nidassane. ‘‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’ti? ‘Akusalā, bhante’. ‘Sāvajjā vā anavajjā vā’ti? ‘Sāvajjā, bhante’. ‘Viññūgarahitā vā viññuppasatthā vā’ti? ‘Viññūgarahitā, bhante’. ‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no’vā? ‘Kathaṃ vo ettha hotī’ti? ‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotīti’’’ādīsu (a. ni. 3.66) avadhāraṇe. ‘‘Evamete sunhātā suvilittā kappitakesamassū āmuttamālābharaṇā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ. ‘‘Evaṃgatāni puthusippāyatanāni (dī. ni. 1.182), evaṃvidho evamākāro’’tiādīsu idaṃsaddassa atthe. Gatasaddo hi pakārapariyāyo, tathā vidhākārasaddā. Tathā hi vidhayuttagatasadde lokiyā pakāratthe vadanti. ‘‘Evaṃ lahuparivattaṃ evamāyupariyanto’’tiādīsu (a. ni. 1.48) parimāṇe.
从意义角度言，本“如是”等词为示范词，兼具比喻、开示、摄纳、多义等作用。诸如“从生死苦中，应作多善为多”等句（见《太部》53经）介绍比喻义；“应如是行，应如是修”等经文（见《增一》4.122）为开示；“世尊即是如此，善逝亦复如是”等（见《增一》3.66）是摄纳说法；“此处或彼处，剃髻沙门传扬此色”等（见《相应》1.187）乃赋角色用；“诸比库闻世尊言说也”等（见《长部》2.3；《大部》1.1）为言语摄纳；“我今信受世尊所说法”等（见《大部》1.398）为体裁；“学人，若沙门难陀前来，向我请语，问贤者安否”等（见《长部》1.445）为示例；“何以为善恶？恶，有无过犯？无过犯者，为愚者，最具智慧者……等”（见《增一》3.66）为说明；“此乃沐浴净衣，盛装头饰”等（见《长部》1.286）为问答；又此语“种种恶行工具，皆被认定如此”等（见《长部》1.182）亦是其义。词语变化即成表达标记，配合文体用法。再者，“如此循环轻微折寿”等（见《增一》1.48）亦属量度范畴。
Nanu ca ‘‘evaṃ vitakkitaṃ no tumhehi, evamāyupariyanto’’ti cettha evaṃsaddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃsaddoti. Na, visesasabbhāvato. Ākāramattavācako hettha evaṃsaddo ākāratthoti adhippeto. ‘‘Evaṃ byā kho’’tiādīsu pana ākāravisesavacano. Ākāravisesavācino cete evaṃsaddā pucchanākāraparimāṇākārānaṃ vācakattā. Evañca katvā ‘‘evaṃ jātena maccenā’’tiādīni upamānaudāharaṇāni yujjanti. Tattha hi –
然而，“你们不可如此思惟，如此折寿”等句，此处“如此”定指发问语气、量度方式所指。非泛指“如此”之整体意思。因“如此”既含量度意义，也含特定形态之涵义。故语段中“如此”有特定形态特征之词义区分。以“如此”涵义包容量度意义为重。又“如是我闻”等句，连系典型比喻例证如“从生死苦中，应作多善为多”等句配合。其“比喻产生”即是此理，故说“比喻来临”。
‘‘Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;
正如「如花环蜂聚，制成花环，品质众多」；
Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti. –
“如此生死苦中，应作多善为多”一语——
Ettha puppharāsiṭṭhānīyato manussuppatti sappurisūpanissayasaddhammassavanayonisomanasikārabhogasampattiādito dānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇavisesayogato mālāguṇasadisiyo bahukā puññakiriyā maritabbasabhāvatāya maccena kattabbāti abhedatāya puppharāsi mālāguṇā ca upamā, tesaṃ upamānākāro yathāsaddena aniyamato vutto. Puna evaṃsaddena niyamanavasena vutto. So pana upamākāro niyamiyamāno atthato upamā eva hotīti vuttaṃ ‘‘upamāyaṃ āgato’’ti.
此中，以花环聚合为喻，指人类世生存，善人立基依赖正法听闻、正确心念等内外诸因，遂能积集福德善行，犹如花环聚合色香殊妙。故言“多善应作于生死苦中”，实出于此花环特质比喻。此比喻形式与言辞相违，谓故有“不规则”（形态随意不一）表现，然而意义上加以规范限制，即“比喻随内容受限制”为已论证。
Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadesākāro, so atthato upadesoyevāti vuttaṃ – ‘‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbantiādīsu upadese’’ti.
如是者，于此教法中，以「应当如此进修」等语劝诫，适宜如出家人般持守戒律、善行的功德转修时，所说教导之形态，即为从义上解说的教导本身。故云『应当如此进修，应当如此止息』等语中所包含的义理，便是在此教导中所显现的内容。
‘‘Evametaṃ bhagavā, evametaṃ sugatā’’ti ettha bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ yaṃ tattha vijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ, so tattha pahaṃsanākāroti vuttanayena yojetabbaṃ.
「世尊如是说，如是善逝教导」：此处「如是」表明世尊所说之理，与善逝所传真实义相符，未曾颠倒。此说乃由诸种智慧具足者，依教以不同方式辨识事物，犹如叫唤时之扬声、白鹭展翅之显著姿势，亦可视作善意的讥讽形态，此理应以说法的讥讽表现方式表述。
‘‘Evamevaṃ panāya’’nti ettha garahaṇākāroti vuttanayena yojetabbaṃ. So ca garahaṇākāro ‘‘vasalī’’tiādikhuṃsanasaddasannidhānato idha evaṃsaddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānato vuttāti veditabbaṃ.
又说「且如此」，此为讥讽的表达手法。当言「讥讽」时，即指类似恶劣言语如『放屁』等吠叫声由此处表达之义。由此可知，此处就犹如前文比喻式语言中花香或鸣禽声等声音的存在状态而作表述。
‘‘Evaṃ no’’ti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāvena sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘no vā kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃsaddena āvikataṃ. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti vuttaṃ – ‘‘evaṃ no ettha hotītiādīsu avadhāraṇe’’ti.
且言「非如此」，是说此等教义中指出违背真谛、带来不善苦果之发生现象，作为推断与接受的方式，问曰「非如此，又怎会有所发生？」遂得答曰「非如此的确存在」。据此，「非如此的确存在」乃于形态作肯定而由词语显现。此诸法因不善故生苦难，成长成此实义，故称「非如此的确存在」等以示持守义理。
‘‘Evañca vadehī’’ti yathāhaṃ vadāmi evaṃ samaṇaṃ ānandaṃ vadehīti vadanākāro idāni vattabbo evaṃsaddena nidassīyatīti ‘‘nidassanattho’’ti vuttaṃ.
言曰「请如此说」，如同我当下以此语向出家人阿难说法，这是说话时的表达方式，此语乃用以明示示范，故称为「表明义理」。
Evamākāravisesavācīnampi etesaṃ evaṃsaddānaṃ upamādivisesatthavuttitāya upamādiatthatā vuttā. ‘‘Evaṃ, bhante’’ti pana dhammassa sādhukaṃ savanamanasikāre niyojitehi bhikkhūhi tattha patiṭṭhitabhāvassa paṭijānanavasena vuttattā tattha evaṃsaddo vacanasampaṭiggahattho. Tena evaṃ, bhanteti sādhu, bhante, suṭṭhu, bhanteti vuttaṃ hoti. Svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo.
依据上述各种表达方式及分别特征，亦将这类词语视为比喻法等教言修辞的作用。然当比库们恭敬听受教义时，了解其言下确实成立的状态，便由此领会该语的含义与教义。故此，说谛为「如是，尊者」；称赞为「善哉，尊者」；肯定为「善哉」。据此，当下理应自体察诸此讥讽、比喻、表明义理等形态的用法，明见此中本质。
Tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.
在此，以形象化言辞彰显此义，此言具备多门巧妙、多种心念起因、能彰显义理之详细诠释，兼具多样神通，深奥庄严的法义阐释。所有众生根据各自语言能力、与初果道者相合而来，世尊之语涵盖一切，其智慧圆满无碍，有谁能完全理解？但即便心怀渴听，亦唯我一人如此闻闻。
Ettha ca ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā nandiyāvattatipukkhalasīhavikkīḷitadisālocanaaṅkusasaṅkhātā ca assādādivisayādibhedena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo, tā ca paññattianupaññattādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena kusalādivasena khandhādivasena, saṅgahādivasena, samayavimuttādivasena, ṭhapanādivasena , kusalamūlādivasena, tikapaṭṭhānādivasena ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ.
此处所说，以单一专注之心展开法义，犹如执掌南风、那提波迦湿婆之四方针，含有鼓舞等情境。依不同类别及所摄诸世界、善恶两重属性，包含沙门与非沙门，以及蕴集诸元素、时节解脱、凿定等因素，显现多样之法门。此法各具特色，各门皆微妙巧熟。
Āsayova ajjhāsayo, so ca sassatādibhedena apparajakkhatādibhedena ca anekavidho. Attajjhāsayādiko eva vā aneko ajjhāsayo anekajjhāsayo. So samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ.
「心所」即所谓诸心念，依其恒常等差异以及对烦恼的护持等，种类繁多。单指自体心所，则分有多种起心念，即是多种心所的由来，故名众多心念集聚之因。
Sīlādiatthasampattiyā tabbibhāvanabyañjanasampattiyā saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatattā atthabyañjanasampannaṃ.
依戒等功德、妥善栽培、彰显阐释、细分分析及提升等义，乃概念性用语，依六义词以音韵和语义表示，兼具意义彰显之功能，体现内容丰富且通达法义。
Iddhiādesanānusāsanībhedena tesu ca ekekassa visayādibhedena vividhaṃ bahuvidhaṃ vā pāṭihāriyaṃ etassāti vividhapāṭihāriyaṃ. Tattha paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriyanti atthe sati bhagavato na paṭipakkhā rāgādayo santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha pāṭihāriyanti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato pāṭihāriyanti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ceva sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā honti. Paṭīti vā ayaṃ saddo pacchāti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (cūḷani. pārāyanavagga, vatthugāthā 4) viya. Tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ. Attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ. Iddhiādesanānusāsaniyo vigatūpakkilesena katakiccena sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ, paṭihāriye vā iddhiādesanānusāsanīsamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato. Tattha jātaṃ nimittabhūtato tato vā āgatanti pāṭihāriyanti attho veditabbo.
凭借神通等说法差别及其个别课题之差异，展现多种多样神通。于此说法中，反对、消除贪等烦恼而展现神通。其中世尊未以反对法展现贪等烦恼，有些烦恼遇愚人已除，具八功德者心中反对，即呈现八种神通。故以此现起时不可论及神通。若世尊乃大悲者，烦恼实经反对，则为说故。或由世尊及其教法遭执见者反对，由此起神通。执见因夺见导致不能相应神通。此谓俗语「此地显现，另有人来」，故集中无烦恼之心理应当除，方可显神通。从自心烦恼反对的第四禅见处上除烦恼而显神通。神通教法乃于无烦恼境界，利益众生之因缘而行，除自心烦恼及他心烦恼功德，即称神通。神通与第四禅相应，因缘所生则为神通，应了解其意涵。
Yasmā pana tantiatthadesanā tabbohārābhisamayasaṅkhātā hetuhetuphalatadubhayapaññattipaṭivedhasaṅkhātā vā dhammatthadesanāpaṭivedhā gambhīrā, sasādīhi viya mahāsamuddo anupacitakusalasambhārehi alabbhaneyyappatiṭṭhā duppariyogāhā ca, tasmā tehi catūhi gambhīrabhāvehi yuttanti bhagavato vacanaṃ dhammatthadesanāpaṭivedhagambhīraṃ.
因三十五种义理说法乃基于载重广熟者，具因缘因果与双重概念判别，深奥庄严。且如大海般辽阔，超越凡夫所能企及之善巧涵量，极其难解难悟。众多深奥之处宜配合四法，故世尊语称法义诠释极为深奥。
Eko eva bhagavato dhammadesanāghoso, ekasmiṃ khaṇe pavattamāno nānābhāsānaṃ sattānaṃ attano attano bhāsāvasena apubbaṃ acarimaṃ gahaṇūpago hoti. Acinteyyo hi buddhānaṃ buddhānubhāvoti sabbasattānaṃ sakasakabhāsānurūpato sotapathaṃ āgacchatīti veditabbaṃ.
世尊法教之声独一无二，于一瞬间，借诸众生各自的语言音声，层层递进而通达难解之理。应知不应思想的是，佛之悟境与佛之体验，契合一切众生各自语言之形态，如同流通于中道之流派，由此而至悟道之境。
Nidassanatthena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento ‘‘evaṃ me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.
其以示例为目的，解脱自我执念而云『我非自觉者，我所证非真实』，今应当宣说『如是我闻，我亦如是闻』，此乃宣示全部经文之义理。
Avadhāraṇatthena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā, ‘‘āyasmā ānando atthakusalo, dhammakusalo, byañjanakusalo, niruttikusalo, pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti. ‘‘Evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabba’’nti. Aññathāti bhagavato sammukhā sutākārato aññathā na pana bhagavatā desitākārato. Acinteyyānubhāvā hi bhagavato desanā, sā neva sabbākārena sakkā viññātunti vuttovāyamattho. Sutākārāvirujjhanameva hi dhāraṇabalaṃ.
其以涵摄为意，是云：『比库们，此乃我弟子众多多闻之比库安多，具足正念坚毅、护持正法。』亦如《增壹阿含》中称誉『具寿比库安多，善于功用善于法理与表达，且先行俱备者。』如是，法军长官以此示现自身持守力量，激起众生闻法之欲望，复言『如是我闻，且具实用与含义，不应有异解。』言异者，乃以未从世尊亲耳听闻而异，非世尊所说之别本。佛之教化乃超越一切趣解，非依全面具体之知悉而言。经文之持守力，即在于听闻形式未受损坏。
Mesaddo tīsu atthesu dissati. Tathā hissa ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (saṃ. ni. 1.194; su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88; 5.382; a. ni. 4.257) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā sutaṃ, mama suta’’nti ca atthadvaye yujjati.
声义于三义中显现。譬如“我所歌咏经文不能违犯饮食要求”等为译义：“愿世尊请简说法”。例如“善哉世尊，请简述法”等均是其义；“为我供法者”类似表意。此处“我闻，我的”二义合一。
Ettha ca yo paro na hoti, so attāti evaṃ vattabbe niyakajjhattasaṅkhāte sasantāne vattanato tividhopi mesaddo kiñcāpi ekasmiṃyeva atthe dissati, karaṇasampadānādivisesasaṅkhāto pana viññāyatevāyaṃ atthabhedoti ‘‘me-saddo tīsu atthesu dissatī’’ti vuttoti daṭṭhabbaṃ.
此中若无他者，即自性是故，此应当称为深奥且普遍持守之体。实质上，于三义仅于某一义显现其义，基于因缘成就等特殊称谓，而称诸义别异，故谓“声义于三义中显现”可作说明。
Sutanti ayaṃ sutasaddo saupasaggo anupasaggo ca gamanavissutakilinnūpacitānuyogasotaviññeyya sotadvārānusāra viññātādianekatthappabhedo. Kiñcāpi hi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ sutasaddo eva taṃ tamatthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhati.
经谓“闻”为声音既有附加韵律，又有无附加韵律，行止构成不同，用听觉可辨别多义。附加韵律有功用，因光明，唯有闻声而能就各自义旨阐释，无韵律声意之明则难达此功用，故二者相辅不相违。
Tattha ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho. ‘‘Avassutā avassutassā’’tiādīsu (pāci. 657) kilesena kilinnā kilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānappasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa ‘‘sotadvārānusārena upadhārita’’nti vā ‘‘upadhāraṇa’’nti vā attho. Me-saddassa hi mayāti atthe sati ‘‘evaṃ mayā sutaṃ sotadvārānusārena upadhārita’’nti yujjati. Mamāti atthe sati ‘‘evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa’’nti yujjati.
此中「军队被驱使」等语指示意相应。又如「见闻法者」等语（如第11节），是指熟知法义者。又如「污秽的污秽者」等（如《劝学经》第657节）意为被烦恼染污者。又如「你们种下善因，成熟无碍」等语（如《劝勤经·巴诃》7.12），意味种善因。又如「那些以禅定纯净的智者」等（《法句经》181节），指禅定修习者。又如「见、闻、受、了」等（《大事经》1.241），意为耳识所及。又如「持闻集合」等语（《大事经》1.339），指耳根随顺觉知持守者。这里「随顺耳门所闻」或称「施持」义。此词有时作「随顺耳门而被施持」，依其意义不同而用。若以「我」为论，意即「我是如此所闻，随顺耳门而被施持」。若以「我之」为义，则「是我的所闻，随顺耳门而被施持」之意。
Evametesu tīsu padesu yasmā sutasaddasannidhāne payuttena evaṃsaddena savanakiriyājotakena bhavitabbaṃ, tasmā evanti sotaviññāṇasampaṭicchanādisotadvārikaviññāṇānantaraṃ uppannamanodvārikaviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgīpuggalanidassanaṃ. Sabbāni hi vākyāni evakāratthasahitāniyeva avadhāraṇaphalattā tesaṃ. Sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Yathā hi sutaṃ sutamevāti vattabbataṃ arahati tathā taṃ sammā sutaṃ anūnaggahaṇaṃ anadhikaggahaṇaṃ aviparītaggahaṇañca hotīti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti etasmiṃ pakkhe yasmā sutanti etassa asutaṃ na hotīti ayamattho vutto, tasmā sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Idaṃ vuttaṃ hoti – evaṃ me sutaṃ, na mayā idaṃ diṭṭhaṃ, na sayambhūñāṇena sacchikataṃ, na aññathā vā upaladdhaṃ. Api ca sutaṃva, tañca kho sammadevāti. Avadhāraṇatthe vā evaṃsadde ayamatthayojanā, tadapekkhassa sutasaddassa niyamattho sambhavatīti tadapekkhassa sutasaddassa assavanabhāvappaṭikkhepo anūnānadhikāviparītaggahaṇanidassanatā ca veditabbā. Iti savanahetusavanavisesavasenapi sutasaddassa atthayojanā katāti daṭṭhabbaṃ.
如此三处，因为有听闻语音相应，须以相应语音与聆听行为的引导，故名。是故耳识生起、断除识障、继起识显现、心识续流因缘示现，即为此之意。此乃说明与觉知联结的有情表现。所有语句皆以统一语义传达并具记忆力和领悟力为根基。所谓「闻」者，是对声音无执无碍的接纳，至少达到无错失、无过度及无颠倒的把握。说「听闻正当」是指阿拉汉有如实的听闻且无偏差误。亦可作「语音因遮蔽本义而讲述语义」之义。此处「闻」非谓不闻，而是指此文非亲见、非自证得，乃他者所闻。然虽如是，仍属正当听闻。就记忆之用语，是为以相应语音缀合正义，此为依赖之义，故此语音需具有不遮蔽、不错失、不颠倒之特质。故闻因与闻法乃是连接语音与意义的重要环节，需细察。
Tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānatthabyañjanaggahaṇato nānappakārena ārammaṇe pavattibhāvappakāsanaṃ ākārattho evaṃsaddoti karitvā. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ yathāvuttāya viññāṇavīthiyā pariyattidhammārammaṇattā. Ayañhettha saṅkhepo – nānappakārena ārammaṇe pavattāya viññāṇavīthiyā karaṇabhūtāya mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo sutoti.
同理，依此耳门缘起而生之识流过程，因捕捉多种义相而出现在具多义之境界中，故名指示音（如此语音）。此为自我指示之义。所谓「闻」即法的指示，由识路以所言法义，从而得知法的表现。这里略述，为指因捕捉多义且依力于境界之识路自身而起的「此即为所闻」之意。
Tathā evanti nidassitabbappakāsanaṃ nidassanattho evaṃsaddoti katvā nidassetabbassa niddisitabbabhāvato. Tasmā evaṃsaddena sakalampi suttaṃ paccāmaṭṭhanti veditabbaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Sutasaddena hi labbhamānā savanakiriyā savanaviññāṇappabandhappaṭibaddhā, tattha ca puggalavohāro, na ca puggalavohārarahite dhammappabandhe savanakiriyā labbhati. Tassāyaṃ saṅkhepattho – yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutanti.
同理，这里作示现目标的正当说明，称此语义为「如此语音」，并论述其被示现的本体性质。因此全部经文应以此涵义来理解，即识为人标识。所谓「闻」指的是识事标识之举止说明。由此，所说的「经文」即依此「如此所闻」的念头说明所示。
Tathā evanti yassa cittasantānassa nānārammaṇappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso ākārattho eva evaṃsaddoti katvā. Evanti hi ayamākārapaññatti dhammānaṃ taṃ taṃ pavattiākāraṃ upādāya paññapetabbasabhāvattā. Meti kattuniddeso. Sutanti visayaniddeso, sotabbo hi dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānaṃ hoti. Ettāvatā nānappakārena pavattena cittasantānena taṃsamaṅgino kattu visaye gahaṇasanniṭṭhānaṃ dassitaṃ hoti.
同理，因心识流分别触处生起多样义相之指示物，故标记不同指示物以「如此语音」。因这是基于表法的多样指示而造作的名称，故曰「所属示知」。所谓「闻」乃是听觉行为中，对法之所依存境界的指称。如此借辨别多相之识流而得知法境，显示了法对境界的把握。
Atha vā evanti puggalakiccaniddeso, sutānañhi dhammānaṃ gahitākārassa nidassanassa avadhāraṇassa vā pakāsanasabhāvena evaṃsaddena tadākārādidhāraṇassa puggalavohārupādānadhammabyāpārabhāvato puggalakiccaṃnāma niddiṭṭhaṃ hotīti. Sutanti viññāṇakiccaniddeso, puggalavādinopi hi savanakiriyā viññāṇanirapekkhā na hotīti. Meti ubhayakiccayuttapuggalaniddeso. Meti hi saddappavatti ekanteneva sattavisesavisayā viññāṇakiccañca tattheva samodahitabbanti. Ayaṃ panettha saṅkhepo – mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena sutanti.
又，作为作用于人之指示，即对诸法所示持形态、表观、所属标记，以及依报于人之功能，皆由此「如此语音」而名为人之作用。而所谓「闻」更指识心作业，非隔离于识之对闻的施为。此为二合作业之个体说明。故认为语音的出现必是由识的作业协同完成。此略释：由我以结合听觉作业和识为人，通过识之作用，成就此「所闻」之称。
Tathā evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Sabbassa hi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādīsu chasu paññattīsu avarodho, tasmā yo māyāmarīciādayo viya abhūtattho anussavādīhi gahetabbo viya anuttamatthopi na hoti. So rūpasaddādiko ruppanānubhavanādiko ca paramatthasabhāvo saccikaṭṭhaparamatthavasena vijjati. Yo pana evanti ca meti ca vuccamāno ākārattho, so aparamatthasabhāvo saccikaṭṭhaparamatthavasena anupalabbhamāno avijjamānapaññatti nāma. Tasmā kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? Sutanti vijjamānapaññatti, yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti.
如是如同「此谓真实断现之理」的最终实相而言，即为无明与愚痴所造的想象。因为所有声音的得到含有意义，必须依赖于想象而行，于是所有想象中存在六种分别，分别在于现有与非现有的区别，因此如同魔幻火光等，虽然可随念取用，却不具究竟实相，修习者不应将其执为真实极致之义。此中诸如色、声等，依其呈现之相，如其受用之性，依真实断现之理而有存在。然而，若称此为「如是」或「此谓」，则其所指之色相，因不具究竟实体，不可见时称为无明愚痴之想象。故问：究竟实相何在？可得何等为「如是」或「此谓」的所指？经闻者谓，借由耳闻所得者，谓之究竟实相。
Tathā evanti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādīnaṃ paccāmasanavasena. Meti sasantatipariyāpanne khandhe karaṇādivisesavisiṭṭhe upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro dutiyaṃ tatiyantiādiko viya paṭhamādīni, diṭṭhamutaviññāte apekkhitvā sutanti viññeyyattā diṭṭhādīni upanidhāya vattabbo hoti. Asutaṃ na hotīti hi sutanti pakāsitoyamatthoti.
又如初果圣道沙利子入道时，依赖所缘之法等的所造之诸现象，以反观自心而断除。所谓「此谓想」者，于五蕴聚处、感官及诸特殊行为所缘的所有现象，为依止之对象亦即所缘想。所谓「受」者，是对眼等所缘境相的亲近依止，即受想执持之对象。诸无实体之声等诸根所缘之境界，依其次第有第一、第二、第三等，凡有所闻依分别而知受、想，便须依此分别而执持。所谓「不受」是指「闻」之义，即表示被明了之意。
Ettha ca evantivacanena asammohaṃ dīpeti. Paṭividdhā hi attanā sutassa pakāravisesā evanti idha āyasmatā ānandena paccāmaṭṭhā, tenassa asammoho dīpito hoti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti, paccayākāravasena nānappakārā duppaṭividdhā ca suttantāti dīpitanti. Sutantivacanena sutassa asammosaṃ dīpeti, sutākārassa yāthāvato dassiyamānattā. Yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantare mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, sammohābhāvena paññāya eva vā savanakālasambhūtāya taduttarikālapaññāsiddhi, tathā asammosena satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā. Byañjanānañhi paṭivijjhitabbo ākāro nātigambhīro, yathāsutaṃ dhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtā hoti paññāya pubbaṅgamāti katvā. Satipubbaṅgamāya paññāya atthappaṭivedhasamatthatā. Atthassa hi paṭivijjhitabbo ākāro gambhīroti paññāya byāpāro adhiko, sati tattha guṇībhūtāyevāti satiyā pubbaṅgamāyāti katvā. Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthatāya dhammabhaṇḍāgārikattasiddhi.
此处借此语句光明显露不迷惑之义。因若内心已安立了所闻之义具备不同特异的表现，如阿难长老等由前面呈示，所以其心不惑而光明显现。因迷惑者不可能能多重分别诸义，而因缘之表现不明辨，故谓为迷惑。以所闻为谈义，光明显现闻者之心不生疑乱。若听闻业障蒙蔽之说者，非能于不同时间认知其为「所闻」者。由此无疑惑之获慧，止惑时所获慧或因听闻所得之后所至之慧，亦有不惑而慧证。此中，智慧先行之念相摄持均得宁静。须分别此中所认知的境象程度与深广，如同所闻内容，念的作用较多，智慧因此增益。由念着先行，智慧方能圆满，体现智慧先行之理。如此，由念先行智慧方显现其涵义。由于二者相辅相成，乃致法汇聚之完整及法宝持护之成就。
Aparo nayo – evantivacanena yonisomanasikāraṃ dīpeti, tena ca vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ upari vakkhamānānaṃ nānappakārappaṭivedhajotakānaṃ aviparītasiddhi dhammavisayattā. Na hi ayoniso manasikaroto nānappakārappaṭivedho sambhavati. Sutantivacanena avikkhepaṃ dīpeti, ‘‘paṭhamabodhisuttaṃ kattha bhāsita’’ntiādipucchāvasena pakaraṇapattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavati vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti bhaṇati. Yonisomanasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti assutavato sappurisūpanissayavirahitassa ca tadabhāvato. Na hi vikkhitto sotuṃ sakkoti, na ca sappurise anupanissayamānassa savanaṃ atthīti.
另一法门，即借此语句而起正理思惟。于上述所说的境界形态相依，分别不同义理层次而发明，说明法义理通。因不理智思惟，则无从起分别异义。又以「所闻」语句发起无散乱之心，即是说「何处论述此第一觉悟经」诸等追问中，若心散乱则不能正确领会所闻。散乱之人，即使言语表达自身「未闻此义，再说他因」，无法成就自心诚正，若无理智思惟，则不能避免前世善业所致之果报或被否认。本法门由理智思惟正念力聚，佐护正确信解，并依赖善人，成就听闻正法。散乱之心不能听闻正法，且无善缘促成听闻之义。
Aparo nayo – ‘‘yassa cittasantānassa nānappakārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso’’ti vuttaṃ. Yasmā ca so bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanena niravasesaṃ parahitapāripūrīkaraṇabhūto evaṃ bhaddako ākāro na sammā appaṇihitattassa pubbe akatapuññassa vā hoti. Tasmā evanti iminā bhaddakena ākārena pacchimacakkadvayasampattimattano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpe dese vasato sappurisūpanissayavirahitassa ca savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti. Sammā paṇihitacitto pubbe ca katapuñño visuddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvato. Tathā hi vuttaṃ ‘‘sammā paṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43) ‘‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Purimacakkadvayasiddhiyā payogasuddhi. Patirūpadesavāsena hi sappurisūpanissayena ca sādhūnaṃ diṭṭhānugatiāpajjanena parisuddhappayogo hoti. Tāya ca āsayasuddhiyā adhigamabyattisiddhi, pubbeyeva taṇhādiṭṭhisaṃkilesānaṃ visodhitattā payogasuddhiyā āgamabyattisiddhi. Suparisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hoti. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggamanaṃ viya sūriyassa udayato yonisomanasikāro viya ca kusalakammassa arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha.
另一法门，谓如是说「心之续存因分别启起，生起多义之缘，故此谓其为多相之分别」。又谓缘于世尊之教法，有约分及辨识不同义理之根本，故其形象不与前善业相违。由此善意之形象于前二轮成就，因此光明显现，谓「闻」即借力于前二轮成就。若以不真义之处立法，则无善缘于世间，亦无善缘成就。随之后轮成就了净心，随之正念心成于前生以及断除烦恼之因，此皆因前轮之成就。故曰：「正念心正已，俗人之宾主依止得成就。」散乱之心不中道，此时经验不成正法学习。此为正念心净化，成就闻法之根本，净化诸所染污，清净入世间。所以，正念如同晨光初现，发起正确思惟，正知正行，依佛陀语教，立下法门及归依，以上皆为正法启示之基础。
Aparo nayo – evanti iminā pubbe vuttanayeneva nānappakārappaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā evaṃsaddasannidhānato vakkhamānāpekkhāya vā sotabbabhedappaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ dīpeti. Evanti ca idaṃ vuttanayeneva yonisomanasikāradīpakavacanaṃ bhāsamāno ‘‘ete dhammā mayā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Pariyattidhammo hi ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhito anussavākāraparivitakkasahitāya dhammanijjhānakkhantibhūtāya ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā nayena suṭṭhu vavatthapetvā paṭividdho attano ca paresañca hitasukhāvaho hotīti. Sutanti idaṃ savanayogadīpakavacanaṃ bhāsamāno ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Sotāvadhānappaṭibaddhā hi pariyattidhammassa savanadhāraṇaparicayā. Tadubhayenapi dhammassa svākkhātabhāvena, atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabbo.
另一法门，此言其以昔所说之语句，启发辨别多义、显明自身法义解脱智证之功德。所谓「闻」者，依此而得辨别所应听之义，因而立下应听条件及法义辨别的道标。再者，依此语句，修习正理思惟，能洞悉所闻义理之别异。已宣说经义，即「此处说戒，此处说禅定，此处说慧，及其种种顺追随处」等，依序合理辨析，为己及他人利益详尽阐明。故「闻」者，乃多法皆能够听得耳熟之义。受制听闻及熟知教义者，以辨析生起和听闻保持相续而成。二者互相促进，完整显明教义，听者因而生深刻理解。圆满教义的呈现，激起广大定力，促生听法之兴盛。此皆因教义明白，深得理解，故应当受闻。
‘‘Evaṃme suta’’nti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā, tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.
『如是我闻』者，以此完整语句，尊者阿难自我熄灭、自我超越非善人境地，通达如来所宣说之法，知道出家人地，入正人地。如此，邪法则使心散乱，正法则使心安立。自言『唯有听闻如此，我实如是奉持佛言』者，照明自我解脱，否定师者，违背得胜者之言，远离佛语，建立法之意义。
Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimassavanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā’’ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Tenetaṃ vuccati –
又『如是我闻』自生之状态不自知者，揭示旧闻，言『此系尊者世尊当面所传，我已亲承，彼为四无垢净信士具十力持，七宝之基稳如狮吼，众生之法护主无畏，法王之王，法之领导者，法之灯塔，持法避难者，真法转轮者，正觉者，非疑惑疑惑，非踌躇疑惑，非疑问怀疑，亦无误用，言辞无谬』，此则消灭众生不信，生起信心充足。故称曰——
‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;
『灭除不信，增长信心于教法；
Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.
我如此闻，吾言乃果德子之弟子』。
Ekanti gaṇanaparicchedaniddeso. Ayañhi ekasaddo aññaseṭṭhāsahāyasaṅkhyādīsu dissati. Tathā hi ayaṃ ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27; udā. 55) aññe dissati. ‘‘Cetaso ekodibhāva’’ntiādīsu (pārā. 11; dī. ni. 1.228) seṭṭhe. ‘‘Eko vūpakaṭṭho’’tiādīsu (cūḷava. 445; dī. ni. 1.405) asahāye. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhyāyaṃ, idhāpi saṅkhyāyameva daṭṭhabbo. Tena vuttaṃ – ‘‘ekanti gaṇanaparicchedaniddeso’’ti.
『一』者，数数分类之指示。此一字，见于不同优劣、助伴数量有别处。譬如『常有我及天下』等（根经三十七页，乌达经五十五），异见者也。『心之一相』等（巴拉经十一页;长部释一二二八），称为优者。『一处方』等（小部文四四五;长部释一四〇五），无助力者。『唯有一瞬及时』等（增一经八二九），为数量，应当以数量观之。故有言：『一者，数数分类之指示』。
Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –
『时』者，分类中断之指示。一个时者，说明任意展现。其时之语——
‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;
『因缘和合的时刻、时候，众多的缘起所缘之处，』
Paṭilābhe pahāne ca, paṭivedhe ca dissati’’.
『成就、离弃以及洞察方面皆能显现。』
Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho, yuttakālañca paccayasāmaggiñca labhitvāti hi adhippāyo, tasmā paccayasamavāyoti veditabbo . ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo, okāsoti attho. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayappaṭilābhahetuttā, khaṇo eva ca samayo, yo khaṇoti ca samayoti ca vuccati, so eko yevāti hi attho. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu (dī. ni. 2.332) samūho. Mahāsamayoti hi bhikkhūnaṃ devatānañca mahāsannipātoti attho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati ‘bhaddāli nāma bhikkhu satthusāsane sikkhāya na paripūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. Sikkhāpadassa kāraṇañhi idha samayoti adhippetaṃ. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi. Tattha hi nisinnā titthiyā attano attano diṭṭhisaṅkhātaṃ samayaṃ pavadantīti so paribbājakārāmo ‘‘samayappavādako’’ti vuccati.
如是说：『确实，我们自己也应当前来，取持这时节与时候』等语中所指的因缘和合乃是指契合时机暨缘起之和合，实为由条件的相应而得，故当解为缘起和合。由经中『比库们啊，唯一一瞬间即是修行生活的时节』等语，知瞬间即时刻之意。如来生起诸缘等正道修行之时刻，因缘与成就，而谓之瞬间即时刻。又如『炎热时节、酷暑时节』谓之时刻；『大集会时节』谓之众聚。大集会意谓比库与诸天之盛大聚会。又如经云：『赖时不违者，尊者住于沙瓦提，尊者亦当知：“名为比库者，修行之戒未圆满”，此时亦不违也。』此中时刻作缘故，即为戒分成就之缘。又如『于是此等时刻中，有游方行者、剃度子、辩论者，于提督迦池花园同住』者，表见解。此中坐卧各持自见之时刻，谓之游方行者的辩论时刻，故号称为时刻辩士。
‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;
『于所见法中所现之义，及其最终境界者，』
Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129) –
『智者称为内证之义，贤明谓之智达。』（毗尼疏1.129）——
Ādīsu paṭilābho. Atthābhisamayāti hi atthassa adhigamāti attho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.28) pahānaṃ. Adhikaraṇaṃ samayaṃ vūpasamanaṃ apagamoti abhisamayo pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 2.8) paṭivedho . Paṭivedhoti hi abhisametabbato abhisamayo, abhisamayova attho abhisamayaṭṭhoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni, abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva tathā ekantena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpo dukkhadukkhatādivasena santappanaṃ paridahanaṃ.
初者为成就，内证之义乃谓获得义理也。如经云：『正确地自心内证已消灭苦之根本』者，为离弃。故内证含摄为止息、根除。『痛苦为受苦之本，为条件，为所缘，为激发，为转变，为内证』者，为洞察。洞察者，谓由内证得以融通，故称内证。又谓内证者为令痛苦等诸不善之根非增之法。痛苦为苦圣谛之根本，乃伤害众生而不生恶之所由。激发则谓苦痛燃烧之意。
Ettha ca sahakārīkāraṇasannijjhaṃ sameti samavetīti samavāyo samayo. Sameti samāgacchati ettha maggabrahmacariyaṃ tadādhārapuggalehīti khaṇo samayo. Sameti ettha etena vā saṃgacchati satto sabhāvadhammo vā uppādādīhi sahajātādīhi vāti kālo samayo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca kappanāmattasiddhenānurūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samūho samayo yathā samudāyoti. Avayavasahāvaṭṭhānameva hi samūho. Avasesapaccayānaṃ samāgame sati eti phalametasmā uppajjati pavattatīti samayo hetu yathā samudayoti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṅgati samodhānanti samayo paṭilābho. Samayanaṃ upasamayanaṃ apagamoti samayo pahānaṃ. Samucchedappahānabhāvato pana adhiko samayoti abhisamayo yathā abhidhammoti. Abhimukhaṃ ñāṇena sammā etabbo abhisametabboti abhisamayo, dhammānaṃ aviparītasabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā.
「在此，因共同行为的缘故聚集，即称为聚会、聚合。聚集者一同到来，故名聚会。在此时刻，若有持行正道的修行者较为稳固，谓之时刻的缘起。聚集者借此聚合，或因团体中的事物或诸共生法的产生，这种相同性质的时间称为时刻。从法流转的角度而言，虽本无实体，时刻仍能作为法流转的场所与缘由而施行，如同流转名称的确立而被广为运用。『相同』意味着共同行进，共同成就、流转、存在，是团体、聚合、时刻之意，犹如现象之生起。因为众多条件的汇聚而成，聚合之果因此生起，故谓流转。『聚合』在此即指联结束缚的存在，在自身的领域内流转，因紧密结合而连结、生起，众生因此沉溺，谓之『时刻』的见解。因束缚见，众生被极度锁闭。聚集也被解释为聚合与集结，聚会被视作获得。时间亦有消退的意义，意为舍离。断除与舍离之义为时刻，但断除之义更胜一筹，被称作断灭；由此称之为聚会，因其如同法的集会。正知智慧应当亲近于此，名为亲近，因法的非反常本性而有此亲近。亲近即以智慧正向前行，引发觉悟。如此，在各个对象内，时刻之声应当明了存在。
Samayasaddassa atthuddhāre abhisamayasaddassa gahaṇe kāraṇaṃ vuttanayeneva veditabbaṃ. Idha panassa kālo attho samavāyādīnaṃ asambhavato. Desadesakaparisā viya hi desanāya nidānabhāve kālo eva icchitabboti. Yasmā panettha samayoti kālo adhippeto, tasmā saṃvaccharautumāsaddhamāsarattidivasapubbaṇhamajjhanhikasāyanhapaṭhamayāma- majjhimayāmapacchimayāmamuhuttādīsu kālabhedabhūtesu samayesu ekaṃ samayanti dīpeti.
时刻之声的意义与本质，应由对亲近的意义之领会与掌握而知晓。此时刻即指因聚合而生起者。正如地域众会因宣说及因缘而生起的时刻，亦是故应当照此所欲而乐愿知晓。既然时刻被视为主导、掌控者，因此在日月星辰诸时间变异中，如月初月中、晨暮薄暮、正午黄昏等不同时间点，皆称为『一个时刻』以表明其区别。
Kasmā panettha aniyamitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvā niddiṭṭhoti ce? Kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yasmiṃ yasmiṃ saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbampi taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.
为何时刻在此被视作无定状态？难道非按季节、月份等恒定顺序而界定时间吗？若如此，又何以说时刻不定？原因在于，在许多不同时刻中，所说诸经文无论缘起、解说皆各异无二，而长老对此皆了知善解。又因尽管闻诵"如是我闻，在不良季节、不良时节、不良月份、不良旬、不良夜分、不良日分等"之文，不能安然接受或轻易领会，且有诸多应解释之理故，一词涵盖诸义，故称为『一个时刻』。
Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya pakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo vāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitappaṭipattisamayesu parahitappaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammakathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesu samayesu aññatarasamayaṃ sandhāya ‘‘ekaṃ samaya’’nti āha.
诸如胎中感受之时刻、出生之时刻、内心震撼之时刻、出行之时刻、业障克胜之时刻、正觉之时刻、已见法住乐之时刻、宣说之时刻、般涅槃之时刻等，诸如是种种时刻于世尊及天人、众生中极为显彰，且因多种时段之别而称为时刻。然而在这些时刻中，关于宣说之时刻特别划分，故称 "一个时刻"。与此相似者在智慧悲愿行事之时、己他二利之实践时、二者交集而共同进行之时、教法阐释之时、宣说实践之时等，这些时刻中某一时段亦称为『一个时刻』。
Kasmā panettha yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti (dha. sa. 1) ca ito aññesu suttapadesu ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehī’’ti (a. ni. 4.200) ca bhummavacanena niddeso kato, vinaye ca ‘‘tena samayena buddho bhagavā’’ti (pārā. 1) karaṇavacanena niddeso kato, tathā akatvā ‘‘ekaṃ samaya’’nti accantasaṃyogatthe upayogavacanena niddeso katoti? Tattha tathā, idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu ca suttantesu ādhāravisayasaṅkhāto adhikaraṇattho kiriyāya kiriyantaralakkhaṇasaṅkhāto bhāvenabhāvalakkhaṇattho ca sambhavatīti. Adhikaraṇañhi kālattho samūhattho ca samayo tattha vuttānaṃ phassādidhammānaṃ, tathā kālo sabhāvadhammappavattimattatāya paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato yathā ‘‘pubbaṇhe jāto sāyanhe jāto’’tiādīsu. Samūhotipi avayavavinimutto paramatthato avijjamānopi kappanāmattasiddhena rūpena avayavānaṃ ādhārabhāvena paññāpīyati, yathā ‘‘rukkhe sākhā, yavo yavarāsimhi samuṭṭhito’’tiādīsu. Yasmiṃ kāle dhammapuñje ca kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle dhammapuñje ca phassādayopi hontīti ayañhi tattha attho. Tathā khaṇasamavāyahetusaṅkhātassa samayassa bhāvena tattha vuttānaṃ phassādidhammānaṃ bhāvo lakkhīyati. Yathā hi ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti ettha gāvīnaṃ dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi yasmiṃ samayeti vutte ca padatthassa sattāvirahābhāvato satīti ayamattho viññāyamāno eva hotīti samayassa sattākiriyāya cittassa uppādakiriyā phassādīnaṃ bhavanakiriyā ca lakkhīyati. Tathā yasmiṃ samaye yasmiṃ navame khaṇe yasmiṃ yonisomanasikārādihetumhi paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ samaye khaṇe hetumhi paccayasamavāye ca phassādayopi hontīti. Tasmā tadatthajotanatthaṃ bhummavacanena niddeso kato.
何以于此处，如律藏所说“当时，善念起心”以及他部诸经文中所云“比库独处，远离非善”等本有特指处所，并于律藏中“当时世尊”之语为示现之义？又为何于非如此情形下，仍称"一个时刻"以指示相续关系？原因在于此处语义之多样及不可一概而言。于律藏及他部诸经中，对诸根本、支配、类别、性质、发展、消灭等都有细致分别说明。实则时间或场所，乃聚合而成之总称，正如眼触等现象对应之因缘法，而虽无明亦仿此而识知。时间流转虽无实体，但因名号使用及先后显现，故有“晨生、夕起”之说，体现聚合非固定实体，乃依条件而存。聚合为各部分相互交错而成，总体称为聚会或时刻，复依名称之确定而广为认知。如树枝之于树，谷粒之于谷仓，枝叶、谷粒虽无固定不变之体，但因条件聚合示现，可以视作整体。于此时刻，若善念缘起，诸缘亦随之而现。依此说明，时刻以此义存在。又以牛奶挤取等行事为喻，定时执行动作因其条件而成，正如时刻依诸法之生起而被显现。故时刻即指诸存在者离散或合一之相，亦为心起赖以发生之缘起因缘。再次论说，若于某时刻、某瞬间，由正当念及正思维条件而起善念，则行事诸因缘亦于同时刻显现，缘此而确定用语，故律藏对此发出指示语句以备说明。
Vinaye ca ‘‘annena vasati, ajjhenena vasatī’’tiādīsu viya hetuattho, ‘‘pharasunā chindati, kudālena khaṇatī’’tiādīsu viya karaṇattho ca sambhavati. Yo hi sikkhāpadapaññattisamayo dhammasenāpatiādīhipi dubbiññeyyo, tena samayena karaṇabhūtena hetubhūtena ca vītikkamaṃ sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇasamayasaṅkhātaṃ kālaṃ anatikkamitvā sikkhāpadāni paññāpento tatiyapārājikādīnaṃ viya sikkhāpadapaññattiyā hetuṃ apekkhamāno tattha tattha vihāsi, tasmā tadatthajotanatthaṃ vinaye karaṇavacanena niddeso kato.
于律藏中“以食而居”、“以杵而杵”诸语，为说明因缘所在；又如“以刀砍切”说法，说明因的具体表现。若受戒时诸规条领悟错误，甚至领导戒律者或僧众集会时有疑难未解，受过戒者亦应询问明白诸条文义，彻底断疑。若未越过错误及误解而断疑之间，依戒律条文历时证明而确知诸规条意义且遵守之，如第三类巴拉基等，若因罪因缘在此同居，皆循此规条生活，故于戒律也有此语指示。
Idha pana aññasmiñca evaṃjātike accantasaṃyogattho sambhavati. Yasmiñhi samaye saha samuṭṭhānahetunā idaṃ udānaṃ uppannaṃ, accantameva taṃ samayaṃ ariyavihārapubbaṅgamāya dhammapaccavekkhaṇāya bhagavā vihāsi, tasmā ‘‘māsaṃ ajjhetī’’tiādīsu viya upayogatthajotanatthaṃ idha upayogavacanena niddeso kato. Tenetaṃ vuccati –
在此又有另一种极其精密的因缘生起的情况。于此时刻，因缘缘起而生起这偈语，正值如来在行住坐卧的圣处，进行身心净洁的前行观察，故使用诸如「本月不应去」等表述，为指示用法之明示。此即所谓之释义。
‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;
「应当依照此等各自所期望之义，及相应之根本依据；
Aññatra samayo vutto, upayogena so idhā’’ti.
除了特定时刻未予说明，其余皆应依用法而解读。」
Porāṇā pana vaṇṇayanti – ‘‘yasmiṃ samaye’’ti vā ‘‘tena samayenā’’ti vā ‘‘ekaṃ samaya’’nti vā abhilāpamattabhedo esa niddeso, sabbattha bhummameva atthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ekasmiṃ samayeti attho veditabbo.
古人对此有解释说：「‘于其时’、‘以彼时’或‘一时’，皆仅表述语言上的差异，实质皆指同一场合。故‘一时’亦应理解为在一确定之时刻。」
Bhagavāti garu. Garuñhi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā bhagavāti veditabbo. Porāṇehipi vuttaṃ –
对『世尊』一名当甚尊敬。世间众生普遍尊称为『世尊』。因其具足诸种殊胜功德，故应知此名。古籍中亦有言：
‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;
『“世尊”此名最佳，称谓最高；
Garu gāravayutto so, bhagavā tena vuccatī’’ti.
「尊重且具尊敬心者，世尊因此称谓之」之义。
Tattha seṭṭhavācakavacanaṃ seṭṭhanti vuttaṃ seṭṭhaguṇasahacaraṇato. Atha vā vuccatīti vacanaṃ, attho. Bhagavāti vacanaṃ seṭṭhanti bhagavāti iminā vacanena vacanīyo yo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi vuttanayeneva attho veditabbo. Gāravayuttoti garubhāvayutto garuguṇayogato visesagarukaraṇārahatāya vā gāravayutto. Evaṃ guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ bhagavāti idaṃ vacananti veditabbaṃ. Apica –
此中「长者所说语」意谓因具尊贵最胜的德行而被称为最尊贵者。或者「称谓」意指言语、意义。世尊此称谓之义，须以此言语所指代者，即被称为最尊贵者者为义。又「世尊」一词意为无上者，此处亦应以此无上义理解。所谓「尊敬所具」，即因具严肃庄重之德、尊贵难及、功德殊胜、断除一切障碍而具尊敬之意。如此具诸德而最尊高尊敬之语，即「世尊」，此乃该词本义。除此之外，尚有——
‘‘Bhagī bhajī bhāgī vibhattavā iti,
「尊贵者、可敬者、具福德者为具足者」
Akāsi bhagganti garūti bhāgyavā;
「作如是言谓为尊贵者者，即为有福德之人」；
Bahūhi ñāyehi subhāvitattano,
「以多种智慧善明文明者，
Bhavantago so bhagavāti vuccatī’’ti. –
以一切众生之财富悉得成熟者，谓之世尊」，如此而言。
Niddese (mahāni. 84) āgatanayena –
“注解（大集卷八十四）所引此言——
‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;
『有福者、吉祥者，与众福相应；
Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –
有饮食、有走动的人，世间诸有，其中有圣者。』
Imāya gāthāya ca vasena bhagavāti padassa attho veditabbo. So panāyaṃ attho sabbākārena visuddhimagge (visuddhi. 1.142) vutto, tasmā tattha vuttanayeneva vivaritabbo.
由这偈中之句，方可了解“世尊”一词的含义。此义已在净道篇（净道一百四十二）以详尽辩论方式论述，故此处仍当依照其所述解释。
Apica bhāge vani, bhage vā vamīti bhagavā. Tathāgato hi dānasīlādipāramidhamme jhānavimokkhādiuttarimanussadhamme vani bhaji sevi bahulamakāsi, tasmā bhagavā. Atha vā teyeva ‘‘veneyyasattasantānesu kathaṃ nu kho uppajjeyyu’’nti vani abhipatthayīti bhagavā. Atha vā bhagasaṅkhātaṃ issariyaṃ yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayīti bhagavā. Tathā hi tathāgato hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ cātuddīpissariyaṃ, cakkavattisampattisannissayañca sattaratanasamujjalaṃ yasaṃ tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā. Sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayasobhā kappaṭṭhitibhāvato, tepi bhage vami, tannivāsisattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavāti evamādinā nayena bhagavāti padassa attho veditabbo.
并且“福”有时说作“福”，有时说作“吉”，即“世尊”。如来在布施、戒律等波罗蜜及禅定解脱等超凡人行中住持，勤于弘扬，因此称为“世尊”。或者指他“在诸有世间诸生中如何生起”，意欲此义。也指尊号荣耀及威力，能如戏耍少儿般无所挂碍舍弃一切，故称世尊。确由如来弃去象头大帝、天帝、四大洲王、轮转王威光，以七宝光辉照耀诸洲，并证不退转正觉，故称“福”与“吉”为世尊。又“吉”者指诸星宿并行不悖如法，其熏染现象等因势现起，应舍贪瞋等烦恼弃舍，故亦称为“吉”。如是由诸本义可知“世尊”名号之义。
Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ savanavasena bhāsanto bhagavato dhammasarīraṃ paccakkhaṃ karoti, tena ‘‘nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. Vuttañhetaṃ bhagavatā ‘‘yo kho, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216; mi. pa. 4.1.1). Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti, tena ‘‘evaṃvidhassa nāma dhammassa desetā dasabaladharo vajirasaṅghātasamānakāyo sopi bhagavā parinibbuto, kenaññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti.
如是偈言“我如是闻”，以此言说，正如所闻所见，具足听法资粮，令其领悟世尊法身，因而以言“此乃超胜尊者之教诫，是为汝等尊师”等，启发欲求正信于是事者。世尊自言‘阿难，我所宣说之法戒皆明了善法，是为汝等我之尊师’（长部尼拘陀经等处）。曾经以“世尊”一词，表明当时佛陀依现法身涅槃，示现灭去，令众生生起对法的希求。以此正法振奋其心，生起精进之意。
Evanti ca bhaṇanto desanāsampattiṃ niddisati, vakkhamānassa sakalasuttassa evanti nidassanato. Me sutanti sāvakasampattiṃ savanasampattiñca niddisati, paṭisambhidāpattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena dhammabhaṇḍāgārikena sutabhāvadīpanato ‘‘tañca kho mayāva sutaṃ, na anussutikaṃ, na paramparābhata’’nti imassa catthassa dīpanato. Ekaṃ samayanti kālasampattiṃ niddisati bhagavato uruvelāyaṃ viharaṇasamayabhāvena buddhuppādappaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagarubhāvadīpanato.
如是说法者，宣示教法的圆满成就，亦即阐明言辞所含的整体经文。如是教义，于闻法众生的成就与听闻圆满而立，借五处分析解脱之证据，由世尊所提示的庄严法宝师即为佐证，发扬为听闻法之义，言『此乃我所闻，非凭记忆，非因传续』，以昭示此义。某一时间点则说明时机的成熟，世尊于乌鲁维罗那所安居之时，以佛出生所环绕的庄严，显示时间之圆满成熟。佛陀出生为至高无上之时机成熟。世尊所谓说法的圆满成就，是指德行优异圣者的庄严体现。
Uruvelāyanti mahāvelāyaṃ, mahante vālukārāsimhīti attho. Atha vā urūti vālukā vuccati, velāti mariyādā. Velātikkamanahetu ābhatā uru uruvelāti evampettha attho daṭṭhabbo.
乌鲁维罗乃意指大砂丘、大沙岗之意，俗称大沙丘巨石。或谓“乌鲁”指砂石，“维罗”谓庄重。因逾越丘陵故称大乌鲁维罗，此即本处意义所在，实不可忽视。
Atīte kira anuppanne buddhe dasasahassatāpasā tasmiṃ padese viharantā ‘‘kāyakammavacīkammāni paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ. Tasmā yo micchāvitakkaṃ vitakketi, so attanāva attānaṃ codetvā pattapuṭena vālukaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamma’’nti katikavattaṃ katvā tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālukaṃ āharitvā ākirati. Evaṃ tattha anukkamena mahāvālukārāsi jāto, tato naṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi. Taṃ sandhāya vuttaṃ – ‘‘uruvelāyanti mahāvelāyaṃ, mahante vālukārāsimhīti attho daṭṭhabbo’’ti.
过去据说曾有十万余人于佛现世地，修学法时，有人言：身体业、言语业虽为他人显现之业，然心业不可显现故。如有人生邪念，即于自身诘责自身，携带布披与沙土，将沙土堆筑于此地，视为惩罚之业障。完成仪轨后，再修持如是念头者，亦行如是行为。因而在此产生大沙岗，后来西方众生投掷而成佛塔基址。此即诠释“大乌鲁维罗”为大沙岗之由。
Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgitāparidīpanaṃ. Idha pana ṭhānanisajjāgamanasayanappabhedesu iriyāpathesu āsanasaṅkhātairiyāpathasamāyogaparidīpanaṃ ariyavihārasamaṅgitāparidīpanañcāti veditabbaṃ. Tattha yasmā ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā viharatīti padassa iriyāpathavihāravasenettha attho veditabbo. Yasmā pana bhagavā dibbavihārādīhi sattānaṃ vividhaṃ hitaṃ harati upaharati upaneti uppādeti, tasmā tesampi vasena vividhaṃ haratīti evamattho veditabbo.
“安住”一词，特指于行脚道中及诸天、梵天、圣士修行之地安住、示现之光明。此处应知，安住涵盖诸处所坐卧起行之差别，及行脚路上种种临席所聚之境，皆称为安住。因有一行脚受拘束被他行脚断绝，不能随意活动，其自性受制、呈现，故称为安住。佛于诸天神与众生多方利益、供养、牵引、调伏，亦称依其随顺摄持而多样安住，意亦应如此理解。
Najjāti nadati sandatīti nadī, tassā najjā, nadiyā ninnagāyāti attho. Nerañjarāyāti nelaṃ jalamassāti ‘‘nelañjalāyā’’ti vattabbe lakārassa rakāraṃ katvā ‘‘nerañjarāyā’’ti vuttaṃ, kaddamasevālapaṇakādidosarahitasalilāyāti attho. Keci ‘‘nīlajalāyāti vattabbe nerañjarāyāti vutta’’nti vadanti. Nāmameva vā etaṃ etissā nadiyāti veditabbaṃ. Tassā nadiyā tīre yattha bhagavā vihāsi, taṃ dassetuṃ ‘‘bodhirukkhamūle’’ti vuttaṃ. Tattha ‘‘bodhi vuccati catūsu maggesu ñāṇa’’nti ettha (cūḷani. khaggavisāṇasuttaniddesa 121) maggañāṇaṃ bodhīti vuttaṃ. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti ettha (dī. ni. 3.217) sabbaññutaññāṇaṃ. Tadubhayampi bodhiṃ bhagavā ettha pattoti rukkhopi bodhirukkhotveva nāmaṃ labhi. Atha vā satta bojjhaṅge bujjhīti bhagavā bodhi, tena bujjhantena sannissitattā so rukkhopi bodhirukkhoti nāmaṃ labhi, tassa bodhirukkhassa. Mūleti samīpe. Ayañhi mūlasaddo ‘‘mūlāni uddhareyya antamaso usīranāḷamattānipī’’tiādīsu (a. ni. 4.195) mūlamūle dissati. ‘‘Lobho akusalamūla’’ntiādīsu (dī. ni. 3.305) asādhāraṇahetumhi. ‘‘Yāvatā majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu samīpe. Idhāpi samīpe adhippeto, tasmā bodhirukkhassa mūle samīpeti evamettha attho daṭṭhabbo.
“流动”“流动的水”“水流”“河流”，意指水之流动。塞琉萨罗意谓流水流过。当说“塞琉洹水”时，曾由文法旁证变作“尼拉洹水”说明其为无垢清水之义。亦有人说“蓝水”即“塞琉洹水”。此名称乃该河之名。世尊止宿其河岸，即说“菩提树下”。此处菩提含“四谛智慧之道”意思。谓“智慧”的启示来自如来慧见。佛即如是觉悟，也称菩提树为菩提树，因觉知故名。树根、根部称“根”，“根”含“拔除末端如芦管状物”义。又“贪欲为恶因”，“舍阴时树荫常在且叶不落”，故称根部。此“根部”即近侧、根之根部之义。
Paṭhamābhisambuddhoti paṭhamaṃ abhisambuddho hutvā, sabbapaṭhamaṃyevāti attho. Ettāvatā dhammabhaṇḍāgārikena udānadesanāya nidānaṃ ṭhapentena kāladesadesakāpadesā saha visesena pakāsitā honti.
“初正觉者”指佛陀为第一次正觉者，第一个成就无上正觉者。由此意谓完全正觉第一者。借由庄严法宝师以呤诵法鼓宣说而立起缘由、时间、地点特别清晰显现。
Etthāha ‘‘kasmā dhammavinayasaṅgahe kayiramāne nidānavacanaṃ vuttaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabbo’’ti? Vuccate – desanāya ciraṭṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakavatthuādīhi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosā saddheyyā ca desakālakattuhetunimittehi upanibaddho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena ‘‘paṭhamaṃ, āvuso ānanda, udānaṃ kattha bhāsita’’ntiādinā desādīsu pucchāya katāya vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’ntiādinā udānassa nidānaṃ bhāsitanti.
这里说“因何在法律戒律总集成中加上序言呢？难道这不是应当像世尊所说的言说那样来总集吗？”回答是：此序言乃为让讲说长久成立，获得不生怨恨而值得信受的状态而作。它以时间、地点、事由等为缚束，令讲说得以长久成立，且令讲说无怨恨、值得信受。正如长老大咖萨巴尊者用“阿难敬爱的比库，请问《颂歌》所说之处在哪里？”等提问，及因对讲说作出结束的世尊弟子以“如是我闻”等开头，说明《颂歌》的序言即被阐述。
Apica satthu sampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sambuddhattasiddhi. Na hi sammāsambuddhassa pubbaracanādīhi attho atthi sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurāgābhāvato khīṇāsavattasiddhi. Na hi sabbaso parikkhīṇāsavassa katthacipi ācariyamuṭṭhiādīnaṃ sambhavoti suvisuddhassa parānuggahappavatti. Iti desakadosabhūtānaṃ diṭṭhisīlasampattidūsakānaṃ accantaṃ avijjātaṇhānaṃ abhāvasaṃsūcakehi ñāṇasampadāpahānasampadābhibyañjakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitappaṭipatti ca nidānavacanena pakāsitā honti, tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato. Idha pana vimuttisukhappaṭisaṃvedanapaṭiccasamuppādamanasikārapakāsanenāti yojetabbaṃ. Tena vuttaṃ – ‘‘satthu sampattipakāsanatthaṃ nidānavacana’’nti.
此外，序言文字还为显现世尊成就之用。因为如来果德玛未有前生闻教的传承与承继，正觉成就不可单凭过往传承而得，昔日法师的传续亦因缺乏热爱而消散。凡是灭尽结已尽之法，决无从无热爱法师等处续得并传播。由此，世尊教法中对于恶知识（扰乱信见之人）及破坏戒行者们所受之无明渴爱尽灭的净化，也就建立并证成了二重大净化之法。由此，随着障碍与员缘法的消除，妄念自动灭除，佛陀的四种清净得以具足。且以利己利他之行为，可由序言文字显现，依赖此成立的法会，乃至处处根据信根而演说法义，正是引导修行发起之所在。此处应特别注意其依赖于涅槃安乐的缘起观境而有意表明。故说此序文是“为显现世尊成就而作”。
Tathā sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti attahitā vā. Tasmā paresaṃyeva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthu caritaṃ kāladesadesakaparisāpadesādīhi saddhiṃ tattha tattha nidānavacanena yathārahaṃ pakāsīyati, idha pana abhisambodhivimuttisukhappaṭisaṃvedanapaṭiccasamuppādamanasikārenāti yojetabbaṃ. Tena vuttaṃ – ‘‘sāsanasampattipakāsanatthaṃ nidānavacana’’nti.
又，序言文为了显示佛法教法完成圆满。因为佛陀全身心奉献于智慧与慈悲的事业，非为无益之行为或自利谋私。因此，从说法的时间、地点、事由种种中连结起来的序言，适当显现如来为众生劝化引导的教法，而非随意编造。世尊示现行止的行为，恰与时间、地点、事由相应，正如实进行。此处亦应注意其缘起内容，即依于成佛觉悟涅槃安乐观境有所意指。故称“为显示教法圆满而设之序言”。
Apica satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ. Sā cassa pamāṇabhāvadassanatā heṭṭhā vuttanayānusārena veditabbā. Bhagavāti hi iminā tathāgatassa rāgadosamohādisabbakilesamaladuccaritādidosappahānadīpanena , sabbasattuttamabhāvadīpanena ca anaññasādhāraṇañāṇakaruṇādiguṇavisesayogaparidīpanena, ayamattho sabbathā pakāsito hotīti idamettha nidānavacanappayojanassa mukhamattadassanaṃ.
而且，序言文本还显现了世尊的权威衡量。权威乃从佛陀断除嗔恚、痴迷等一切烦恼的力量显现，及为众生彰显最高品德和不可思议的智慧慈悲及特异功德。此意是世尊此处序言的主要旨趣和体现，也是序言之开端。
Taṃ panetaṃ ‘‘evaṃ me suta’’nti ārabhitvā yāva ‘‘imaṃ udānaṃ udānesī’’ti padaṃ, tāva imassa udānassa nidānanti veditabbaṃ. Tathā hi taṃ yathā paṭipanno bhagavā imaṃ udānaṃ udānesi, ādito paṭṭhāya tassa kāyikacetasikappaṭipattiyā pakāsanatthaṃ saṅgītikārehi saṅgītikāle bhāsitavacanaṃ.
以上自“如是我闻”始直到“此颂即为颂之句”为止的段落，即为此序言。因为世尊在开始时，立下开端，以身体和心意的实践，运用韵律音乐的节拍说出此经文。
Nanu ca ‘‘imasmiṃ sati idaṃ hotī’’tiādi bhagavato eva vacanaṃ bhavituṃ arahati, na hi satthāraṃ muñcitvā añño paṭiccasamuppādaṃ desetuṃ samattho hotīti? Saccametaṃ, yathā pana bhagavā bodhirukkhamūle dhammasabhāvapaccavekkhaṇavasena paṭiccasamuppādaṃ manasākāsi, tatheva naṃ bodhaneyyabandhavānaṃ bodhanatthaṃ paṭiccasamuppādasīhanādasuttādīsu desitassa ca vacanānaṃ desitākārassa anukaraṇavasena paṭiccasamuppādassa manasikāraṃ aṭṭhuppattiṃ katvā bhagavatā bhāsitassa imassa udānassa dhammasaṅgāhakā mahātherā nidānaṃ saṅgāyiṃsūti yathāvuttavacanaṃ saṅgītikārānameva vacananti niṭṭhamettha gantabbaṃ. Ito paresupi suttantesu eseva nayo.
但世尊独具真语的权力，能自由开示缘起，非他人所能代替。正如世尊在菩提树下透彻观照诸法本质时，以经典“缘起之狮子吼”等宣示缘起法义。佛陀觉悟者乃是成就此种觉悟的真实导师。世尊在此序言中的言辞，即大长老们依教义合规对序言作出总集的明晰注疏，因此此处宣说的韵律音乐句是最终所得。今后在其他经典的结构也依此原则。
Ettha ca attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti cattāro suttanikkhepā veditabbā. Yathā hi anekasataanekasahassabhedānipi suttāni saṃkilesabhāgiyādipaṭṭhānanayena soḷasavidhataṃ nātivattanti, evaṃ tāni sabbānipi attajjhāsayādisuttanikkhepavasena catubbidhabhāvaṃ nātivattanti. Kāmañcettha attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāvasikehi saddhiṃ saṃsaggabhedo sambhavati ajjhāsayānusandhipucchānusandhisambhavato, attajjhāsayaaṭṭhuppattīnaṃ aññamaññaṃ saṃsaggo natthīti niravaseso paṭṭhānanayo na sambhavati. Tadantogadhattā vā sambhavantānaṃ sesanikkhepānaṃ mūlanikkhepavasena cattāro suttanikkhepāti vuttaṃ.
此处应知有四种经集归纳，名为自心经集、他心经集、问询经集和八经集。缘何如此？虽有数百上千种不同经文，因纷乱杂合等缘，至多仅达十六种归纳方式，诸经不越其数。同样，即便诸经全部归为自心经集等四类经集，也不会超出这四种。因某些缘故，自心经集与他心经集及问询经集等间产生了交杂差别，此因心念相续与问询相续并行，自心经集八种中彼此无交杂，故不生交杂差别。且从根本出发，那些结集余存之经，以大根经集为基础，就称为四种经集。
Tatrāyaṃ vacanattho – nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Nikkhipīyatīti vā nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo, attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthīti pucchāvasiko. Suttadesanāya vatthubhūtassa atthassa uppatti atthuppatti, atthuppatti eva aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti nikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Pucchanavasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasaṃ, tadeva nikkhepasaddāpekkhāya pucchāvasikoti pulliṅgavasena vuttaṃ. Tathā atthuppattiyeva aṭṭhuppattikoti evamettha attho veditabbo.
此处言义如下：归纳（nikkhipanaṃ）等于收集归纳；经文的归纳即为经集（suttanikkhepo），经义即为经文的说法。看待归纳时，固然是归纳，即经文本身的集合，就是经集。所谓自心，即指自身心念，称为自心；因其是原因所以称为自心或自身。对此，他心也是同理。问询即为询问，询问者即为问询者。经文说法所依的内容产生，即为意义的产生，意义产生等于八经集，因此这里说此即为八经集。又可说归纳是经文之归纳，即为经集，内容则是自心等。而此中义用时，有自身心念，他心及问询三者。所谓询问，意为询问，必须询者的意。依问询而起的受者发起诸法，它们的出现被称为问询者。对八经集亦然，如是应知道其义。
Ettha ca paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā, parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathamaṭṭhuppattiyā anavarodho, pucchāvasikaaṭṭhuppattipubbakānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinicchayādivinimuttasseva suttantadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ aṭṭhuppatti vuccati, paresaṃ pucchāya vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭoyamatthoti.
此处，虽与他人根感成熟等因缘无关，自心经集的完整性质乃因单纯立于自身心念，以显法之说法为本；而他心及问询者，则因他人心念问询之缘起，乃法义显示之理由。问询者八经集之前，为他心之促使而起；其如何对他心无阻？此非可质问之处。因他心具察及分辨如法，而顿超三性忿恨等障碍，故能广泛深入地统领自心经集诸法。譬如梵网法施给予经等，以色彩纷呈的内容示现造作缘起，被称为八经集；他人问询而非自身心念所缘，故示作他心；问询者即示作问询者，此乃明显之义。
Tattha paṭhamādīni tīṇi bodhisuttāni mucalindasuttaṃ, āyusaṅkhārossajjanasuttaṃ, paccavekkhaṇasuttaṃ, papañcasaññāsuttanti imesaṃ udānānaṃ attajjhāsayo nikkhepo. Huhuṅkasuttaṃ, brāhmaṇajātikasuttaṃ, bāhiyasuttanti imesaṃ udānānaṃ pucchāvasiko nikkhepo. Rājasuttaṃ, sakkārasuttaṃ, ucchādanasuttaṃ, piṇḍapātikasuttaṃ, sippasuttaṃ, gopālasuttaṃ, sundarikasuttaṃ , mātusuttaṃ, saṅghabhedakasuttaṃ, udapānasuttaṃ, tathāgatuppādasuttaṃ, moneyyasuttaṃ, pāṭaligāmiyasuttaṃ, dvepi dabbasuttānīti etesaṃ udānānaṃ aṭṭhuppattiko nikkhepo. Pālileyyasuttaṃ, piyasuttaṃ, nāgasamālasuttaṃ, visākhāsuttañcāti imesaṃ udānānaṃ attajjhāsayo parajjhāsayo ca nikkhepo. Sesānaṃ ekapaññāsāya suttānaṃ parajjhāsayo nikkhepo. Evametesaṃ udānānaṃ attajjhāsayādivasena nikkhepaviseso veditabbo.
其中最初三佛经，即《牟叉林经》、《寿命数数讼经》、《观察经》，以此等开题词统摄为自心经集之归纳。诸如《自恃经》、《婆罗门生经》、《巴须经》等，以此等开题词统摄为问询之归纳。再有《王者经》、《敬施经》、《出舍经》、《乞食经》、《工匠经》、《牧者经》、《美人经》、《母亲经》、《僧团分裂经》、《柴薪经》、《如来足经》、《木叶经》、《员族乡经》和二种食物经等开题词，统摄为八经集之归纳。再有《巴利夜耶经》、《爱敬经》、《ナー迦织毗罗経》、《维萨迦经》等，皆为自心与他心经集之归纳。余下约五十一经归入他心经集。如是依此开题词，区分自心他心等经集的特殊归纳法，当知如是。
Ettha ca yāni udānāni bhagavatā bhikkhūnaṃ sammukhā bhāsitāni, tāni tehi yathābhāsitasuttāni vacasā paricitāni manasānupekkhitāni dhammabhaṇḍāgārikassa kathitāni. Yāni pana bhagavatā bhikkhūnaṃ asammukhā bhāsitāni, tānipi aparabhāge bhagavatā dhammabhaṇḍāgārikassa puna bhāsitāni. Evaṃ sabbānipi tāni āyasmā ānando ekajjhaṃ katvā dhārento bhikkhūnañca vācento aparabhāge paṭhamamahāsaṅgītikāle udānantveva saṅgahaṃ āropesīti veditabbaṃ.
此处所言，诸经皆是世尊于比库面前所说，故通过他人口口传诵而亲切熟悉，被听者以心心理解，成为法具内涵之源。即使那些非世尊直接对比库所说的，也在一部分由世尊复诵。因此，诸经均由具寿长老阿难集中保存，传持并诵行于比库中，于第一大结集时，即由阿难一者将其统集于布弘范围之中，如简要口头启示般留存此别集。
Tena kho pana samayenātiādīsu tena samayenāti ca bhummatthe karaṇavacanaṃ, kho panāti nipāto, tasmiṃ samayeti attho. Kasmiṃ pana samaye? Yaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tasmiṃ samaye. Sattāhanti satta ahāni sattāhaṃ, accantasaṃyogatthe etaṃ upayogavacanaṃ. Yasmā bhagavā taṃ sattāhaṃ nirantaratāya accantameva phalasamāpattisukhena vihāsi, tasmā sattāhanti accantasaṃyogavasena upayogavacanaṃ vuttaṃ. Ekapallaṅkenāti visākhāpuṇṇamāya anatthaṅgateyeva sūriye aparājitapallaṅkavare vajirāsane nisinnakālato paṭṭhāya sakimpi anuṭṭhahitvā yathāābhujitena ekeneva pallaṅkena .
论及“当时”等词，作为时间句之助词，乃为“时”之意。所谓“在此时”，是世尊住于乌鲁维罗时，即在那勒延阇河岸之菩提树下初证正觉时。所谓七旬者乃七日七夜计为七旬，因世尊于此七旬间不断处于无上果乐安隐，故此数字成为确切用词。所谓“一床”，指维萨迦在满月正好照耀下，日未落时，坐于灿烂华座之上，备置一床，仅以单床支撑，如同一张稳固的床榻。
Vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvediyamāno nisinno hotīti attho. Tattha vimuttīti tadaṅgavimutti, vikkhambhanavimutti, samucchedavimutti, paṭippassaddhivimutti, nissaraṇavimuttīti pañca vimuttiyo. Tāsu yaṃ deyyadhammapariccāgādīhi tehi tehi guṇaṅgehi nāmarūpaparicchedādīhi vipassanaṅgehi ca yāva tassa tassa aṅgassa aparihānivasena pavatti, tāva taṃtaṃpaṭipakkhato vimuccanato vimuccanaṃ pahānaṃ. Seyyathidaṃ ? Dānena macchariyalobhādito, sīlena pāṇātipātādito, nāmarūpavavatthānena sakkāyadiṭṭhito, paccayapariggahena ahetuvisamahetudiṭṭhīhi, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvato, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhato, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvato, gotrabhunā saṅkhāranimittabhāvato vimuccanaṃ, ayaṃ tadaṅgavimutti nāma. Yaṃ pana upacārappanābhedena samādhinā yāvassa aparihānivasena pavatti, tāva kāmacchandādīnaṃ nīvaraṇānañceva, vitakkādīnañca paccanīkadhammānaṃ, anuppattisaññitaṃ vimuccanaṃ, ayaṃ vikkhambhanavimutti nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato ariyassa santāne yathārahaṃ ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhiyassa kilesagaṇassa puna accantaṃ appavattibhāvena samucchedappahānavasena vimuccanaṃ, ayaṃ samucchedavimutti nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, ayaṃ paṭippassaddhivimutti nāma. Sabbasaṅkhatanissaṭattā pana sabbasaṅkhāravimuttaṃ nibbānaṃ, ayaṃ nissaraṇavimutti nāma. Idha pana bhagavato nibbānārammaṇā phalavimutti adhippetā. Tena vuttaṃ – ‘‘vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvediyamāno nisinno hotīti attho’’ti.
所谓解脱乐的体会，是指感得解脱的快乐，是果位完成的快乐，感得于坐处。这就是说，所谓解脱即是当时五种解脱：本体解脱、展开解脱、断灭解脱、现前解脱和出离解脱。在这五种中，因断除诸如色身、名色等五蕴的缘起和相续，无有其损失而持续存在的，乃是与各个解脱相应的解脱。比如说：因布施断除贪贪等，因持戒断除杀生等，因对名色之无常等事的观察，断除我见，依缘起无明错谬见，断除疑惑，消除所有「我是我所有」等缠缚执著，透过断除诸入出胜见、断灭见、常见、怖畏见、怖畏息见、厌离见、欢喜息见、出离欲望的智慧见、无喜欲的智慧见、平等心的智慧见，以及对法稳固无逆的认知，对家见的断除，皆是本体解脱。至于因未生贪欲等烦恼的念住，以及境界、念头等近行之法而生起，且无各类烦恼损害的保持，称为展开解脱。又因四圣谛的修习，顺法而断除烦恼，再经断除断尽烦恼的究竟止灭称为断灭解脱。甚或因果位证得烦恼平息之安宁，谓之现前解脱。诸行断灭，随诸行灭，即涅槃，称为出离解脱。此处世尊以涅槃作为解脱果位的体现，故言「解脱乐的体会即是，以解脱乐作为果位完成乐，在坐处感得其乐」之义。
Vimuttīti ca upakkilesehi paṭippassaddhivasena cittassa vimuttabhāvo, cittameva vā tathā vimuttaṃ veditabbaṃ, tāya vimuttiyā jātaṃ sampayuttaṃ vā sukhaṃ vimuttisukhaṃ. ‘‘Yāyaṃ, bhante, upekkhā sante sukhe vuttā bhagavatā’’ti (ma. ni. 2.88) vacanato upekkhāpi cettha sukhamicceva veditabbā. Tathā ca vuttaṃ sammohavinodaniyaṃ ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (vibha. aṭṭha. 232). Bhagavā hi catutthajjhānikaṃ arahattasamāpattiṃ samāpajjati, na itaraṃ. Atha vā ‘‘tesaṃ vūpasamo sukho’’tiādīsu yathā saṅkhāradukkhūpasamo sukhoti vuccati, evaṃ sakalakilesadukkhūpasamabhāvato aggaphale labbhamānā paṭippassaddhivimutti eva idha sukhanti veditabbā. Tayidaṃ vimuttisukhaṃ maggavīthiyaṃ kālantareti phalacittassa pavattivibhāgena duvidhaṃ hoti. Ekekassa hi ariyamaggassa anantarā tassa tasseva vipākabhūtāni nibbānārammaṇāni tīṇi dve vā phalacittāni uppajjanti anantaravipākattā lokuttarakusalānaṃ. Yasmiñhi javanavāre ariyamaggo uppajjati, tattha yadā dve anulomāni, tadā tatiyaṃ gotrabhu, catutthaṃ maggacittaṃ, tato paraṃ tīṇi phalacittāni honti. Yadā pana tīṇi anulomāni, tadā catutthaṃ gotrabhu, pañcamaṃ maggacittaṃ, tato paraṃ dve phalacittāni honti. Evaṃ catutthaṃ pañcamaṃ appanāvasena pavattati, na tato paraṃ bhavaṅgassa āsannattā. Keci pana ‘‘chaṭṭhampi cittaṃ appetī’’ti vadanti, taṃ aṭṭhakathāsu (visuddhi. 2.811) paṭikkhittaṃ. Evaṃ maggavīthiyaṃ phalaṃ veditabbaṃ. Kālantare phalaṃ pana phalasamāpattivasena pavattaṃ, nirodhā vuṭṭhahantassa uppajjamānañca eteneva saṅgahitaṃ. Sā panāyaṃ phalasamāpatti atthato lokuttarakusalānaṃ vipākabhūtā nibbānārammaṇā appanāti daṭṭhabbā.
解脱，是指由烦恼消弭而心心清净之状态，心自身当知即是解脱；由此状态而生起的幸福，即解脱乐。言「尊者，于安住时，以舍弃而得的平等心是快乐」的经文，即此处的说明，意指平等心亦属应观察的快乐。正如经中说：「平等心若是存在时，亦被视为快乐。」世尊唯证得第四禅那的阿拉汉果，无他种果位。又如说「止息烦恼即是快乐」的表达，因烦恼除灭，即得此解脱的快乐。此解脱乐或作为道心之表现，或作为果位之表现，在实现间有不同。每一圣道连续生起，立时伴生对应之果位感知，彼果位感知为超越世间善法的涅槃果位特征。譬如每当某圣道生起时，其对应的连结果位有三种或两种，其间先后有先后的变化。若此三果为顺法生起，则第四是断除见，随后生起三果感知。若此三果为逆法生起，则第四为断除见，第五为断除果位感知。如此四果及第五果以安住于果作为特征，不生余近果感知。有说「第六果位亦会随之生起」，但此说于论书中被抵毁。此解脱果位之连续路径与果位生起，应被如实了解。果位的生起持续发生，伴随果位生起涅槃的超越世间性，且为断灭之体现。
Ke taṃ samāpajjanti, ke na samāpajjantīti? Sabbepi puthujjanā na samāpajjanti anadhigatattā. Tathā heṭṭhimā ariyā uparimaṃ, uparimāpi ariyā heṭṭhimaṃ na samāpajjantiyeva puggalantarabhāvūpagamanena paṭippassaddhabhāvato. Attano eva phalaṃ te te ariyā samāpajjanti. Keci pana ‘‘sotāpannasakadāgāmino phalasamāpattiṃ na samāpajjanti, uparimā dveyeva samāpajjanti samādhismiṃ paripūrakāribhāvato’’ti vadanti. Taṃ akāraṇaṃ puthujjanassāpi attanā paṭiladdhalokiyasamādhisamāpajjanato. Kiṃ vā ettha kāraṇacintāya? Vuttañhetaṃ paṭisambhidāyaṃ ‘‘katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti (paṭi. ma. 1.57), katame dasa gotrabhudhammā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.60) imesaṃ pañhānaṃ vissajjane sotāpattiphalasamāpattatthāya sakadāgāmiphalasamāpattatthāyāti tesampi ariyānaṃ phalasamāpattisamāpajjanaṃ vuttaṃ. Tasmā sabbepi ariyā yathāsakaṃ phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.
谁能成就此果，谁不能呢？凡夫由于未得证果，故不能成就。初果圣者亦未成就上果，上果圣者亦未成就下果，此由各人禀赋与修习差别，所成就之证果不同。亦有说法称，初果和第二果圣者未成就果位，但由于修习禅定的完全而成就；此为凡夫以自身努力得到世间禅定的果报。此处无须忧虑因缘障碍。经书言说，落实「有所十种对境智慧生起之现象」、「有所十种根本觉性生起之现象」，以此断除疑惑者，即能使初果证得，证得二果。故此诸圣依各自根基，依正法得成证果，故应断定圣者皆依其根器，成就各自之果位。
Kasmā pana te samāpajjantīti? Diṭṭhadhammasukhavihāratthaṃ. Yathā hi rājāno rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā ‘‘lokuttarasukhaṃ anubhavissāmā’’ti addhānaparicchedaṃ katvā icchitakkhaṇe phalasamāpattiṃ samāpajjanti.
他们为何能成就呢？为得见法之乐。譬如国君享国乐，天神享天乐，圣人因渴望「得受超凡快乐」而于所当时，欣然成就解脱乐的体会与果位。
Kathañcassā samāpajjanaṃ, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānanti? Dvīhi tāva ākārehi assā samāpajjanaṃ hoti nibbānato aññassa ārammaṇassa amanasikārā, nibbānassa ca manasikārā. Yathāha –
如何成就？在何处、何种现象生起呢？解脱乐的生起以两种形态现前：对涅槃本身不留意以及对外境界的留意。
‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā, sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro’’ti (ma. ni. 1.458).
如经所言：『朋友啊，因缘生起，当缘非相解脱时，放逸诸缘，而对非相为留意；又对法界为留意』。
Ayaṃ panettha samāpajjanakkamo – phalasamāpattitthikena ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassevaṃ pavattānupubbavipassanasseva saṅkhārārammaṇagotrabhuñāṇānantaraṃ phalasamāpattivasena nirodhe cittamappeti, phalasamāpattininnabhāvena ca sekkhassāpi phalameva uppajjati, na maggo. Ye pana vadanti ‘‘sotāpanno attano phalasamāpattiṃ samāpajjissāmīti vipassanaṃ vaḍḍhetvā sakadāgāmī hoti, sakadāgāmī ca anāgāmī’’ti. Te vattabbā – evaṃ sante anāgāmī arahā bhavissati, arahā ca paccekabuddho, paccekabuddho ca sambuddhoti āpajjeyya, tasmā yathābhinivesaṃ yathājjhāsayaṃ vipassanā atthaṃ sādhetīti sekkhassāpi phalameva uppajjati, na maggo. Phalampi tassa sace anena paṭhamajjhāniko maggo adhigato, paṭhamajjhānikameva uppajjati. Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti.
这里所谓的『幽隐修习』，是指由具足果德的圣弟子，以隐密的方式，安住于斩断生死起灭之流的诸行。此诸行应当内观观察。这样依次生起的内观见知诸行之相之后，如行持诸法见到诸行而得见，如实断灭之时，由于果德之生起，心即得安住。果德生起时的性质仅为果德生起，而非大道。那些说『须通过内观增进，才会实现初果的果德，进而得二果、三果』者，应当指出——如是时，若成就，必能成无余涅槃者；无余涅槃者即阿拉汉，阿拉汉亦即辟支佛，辟支佛又缘此成就佛。由此观之，内观修习乃因执着、意念所促发而成，故初果者亦仅为果德生起，非大道。若果德为第一禅所习得，则仅得第一禅。若第二或以后禅所得，亦仅得相应之禅。
Kasmā panettha gotrabhuñāṇaṃ maggañāṇapurecārikaṃ viya nibbānārammaṇaṃ na hotīti? Phalañāṇānaṃ aniyyānikabhāvato. Ariyamaggadhammāyeva hi niyyānikā. Vuttañhetaṃ ‘‘katame dhammā niyyānikā? Cattāro ariyamaggā apariyāpannā’’ti (dha. sa. 1295). Tasmā ekanteneva niyyānikabhāvassa ubhato vuṭṭhānabhāvena pavattamānassa anantarapaccayabhūtena ñāṇena nimittato vuṭṭhiteneva bhavitabbanti tassa nibbānārammaṇatā yuttā, na pana ariyamaggassa bhāvitattā tassa vipākabhāvena pavattamānānaṃ kilesānaṃ asamucchindanato aniyyānikattā avuṭṭhānasabhāvānaṃ phalañāṇānaṃ purecārikañāṇassa kadācipi nibbānārammaṇatā ubhayattha anulomañāṇānaṃ atulyākārato. Ariyamaggavīthiyañhi anulomañāṇāni anibbiddhapubbānaṃ thūlathūlānaṃ lobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇena ukkaṃsapāramippattāni maggañāṇānukūlāni uppajjanti, phalasamāpattivīthiyaṃ pana tāni tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā tattha nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammamattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo, yato tesaṃ pariyosāne ñāṇaṃ saṅkhāranimittaṃ vuṭṭhānato nibbānārammaṇaṃ siyā. Evañca katvā sekkhassa attano phalasamāpattivaḷañjanatthāya udayabbayādivasena saṅkhāre sammasantassa vipassanāñāṇānupubbāya phalameva uppajjati, na maggoti ayañca attho samatthito hoti. Evaṃ tāva phalasamāpattiyā samāpajjanaṃ veditabbaṃ.
为何此处诸法见知却非道之慧所依时，而果智之愿灭光明（涅槃之境）亦不生起？原因乃果智知见本质上属于非依止者；惟有圣道法则为真正依止。经中言『何者为依止法？四圣道中未具足者』。故专依於非依止之存续，即顺应此起此灭之不断体，通过念头之依因而见知，对彼涅槃果位乃宜。然非因圣道之恭敬培育所致，而悉属余行尚未尽断、业感尚不解脱而成之非依止性质。二者之果智并不相同，后者起见时常依根本无明所发，无法成就涅槃。顺圣道者，依顺内观习见，有如内观依据众贪血海之根所断所灭，故生相应之圣道知见；而果德生起之路，则因相应法之断除并非完全，是故仅产生圣贤果德生起的和合之乐，非产生后续存续。且彼此间不存在存续起生关系，由于最终所成的慧智为诸行分别因所起之涅槃显示。由此对修行者自身内观果德生起与诸行尽断顺序应有所认识，此则果德生起为现前之乐，非心得大道。是故，应以此果德生起作为修习进展之标志而知之。
‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā, sabbanimittānaṃ amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro’’ti (ma. ni. 1.458) –
「三者，友人，因无相禅定确认而心身安住、对一切相无所散念、对无相心念专注、及先前之预备行为」──（中部经义，1.458）——
Vacanato panassā tīhākārehi ṭhānaṃ hoti. Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. ‘‘Asukasmiṃ nāma kāle vuṭṭhahissāmī’’ti paricchinnattā hissā yāva so kālo nāgacchati, tāva vuṭṭhānaṃ na hoti.
此语中，『先前预备行为』表明安住位具三重属性。此处所谓『先前』，则指之前时间段的限断。『所谓应在非苦时间起喜』的断限，即在该时段尚未至时，起喜即无由生起，故称无起。
‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānassa, sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) –
「亲爱的，因无相禅定确认而存续，且对一切相起散念，唯对无相心念专注」──（中部经义，1.458）——
Vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. Kāmañca na sabbānevetāni ekato manasi karoti, sabbasaṅgāhikavasena panevaṃ vuttaṃ. Tasmā yaṃ bhavaṅgassa ārammaṇaṃ, tassa manasikaraṇena phalasamāpattito vuṭṭhānaṃ hotīti evaṃ assā vuṭṭhānaṃ veditabbaṃ. Tayidaṃ evamidha samāpajjanavuṭṭhānaṃ arahattaphalabhūtaṃ –
此语中，存续乃具两重属性。所谓对一切相散念，即指各种色相相缘、受、想、行、识之缘相。虽有诸相，但非全起于一念中，而是一切法诸缘合集所成。故作如是说。故以行为因缘之心念为果德生起之存续应知之。如此才知此安住，系由果德生起之存续。此种存续，即指阿拉汉果德所缘的果生起存续。
‘‘Paṭippassaddhadarathaṃ, amatārammaṇaṃ subhaṃ;
「具宁静威力、超脱生死、美妙庄严，
Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ’’.
恒久安住世俗之上，得无为果实圆满。」
Iti vuttaṃ sātātisātaṃ vimuttisukhaṃ paṭisaṃvedesi. Tena vuttaṃ – ‘‘vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvediyamāno nisinno hotīti attho’’ti.
如此反复宣说，亲证了解脱的快乐。由此所以说——「解脱乐的亲证」者，谓亲证解脱的快乐，即成就解脱果乐而得亲证，因而坐禅的意思。
Athāti adhikāratthe nipāto. Khoti padapūraṇe. Tesu adhikāratthena athāti iminā vimuttisukhapaṭisaṃvedanato aññaṃ adhikāraṃ dasseti. Ko panesoti? Paṭiccasamuppādamanasikāro. Athāti vā pacchāti etasmiṃ atthe nipāto, tena ‘‘tassa sattāhassa accayenā’’ti vakkhamānameva atthaṃ joteti. Tassa sattāhassāti pallaṅkasattāhassa. Accayenāti apagamena. Tamhā samādhimhāti arahattaphalasamādhito. Idha pana ṭhatvā paṭipāṭiyā satta sattāhāni dassetabbānīti keci tāni vitthārayiṃsu. Mayaṃ pana tāni khandhakapāṭhena imissā udānapāḷiyā avirodhadassanamukhena parato vaṇṇayissāma. Rattiyāti avayavasambandhe sāmivacanaṃ. Paṭhamanti accantasaṃyogatthe upayogavacanaṃ. Bhagavā hi tassā rattiyā sakalampi paṭhamaṃ yāmaṃ teneva manasikārena yutto ahosīti.
「atha」是语义连词，用以补充说明词句，具填充词功能。在语义上，「atha」于此处表明因亲证解脱乐而引出另一义项。何义呢？谓对缘起观照的思惟。又「atha」有时序意义，指「之后」。这时度与「tassa sattāhassa accayena」（其七夜终止时）相连，为释其意。此中「sattāha」指七夜止宿，「accayena」意谓终止。此七夜定即阿拉汉果禅定。此处本应以次序立论说七七日（七周）而言，然有学者对这些义项略加展开。我们则以经律诵持为据，对此乌达那语法不相抵触，随后详细加释。所谓「rattiyā」乃依附语相为辅助语，且标明起始。「paṭhama」意为极为密切之时，谓世尊于七夜时俱与身心相应。
Paṭiccasamuppādanti paccayadhammaṃ. Avijjādayo hi paccayadhammā paṭiccasamuppādo. Kathamidaṃ jānitabbanti ce? Bhagavato vacanena. Bhagavatā hi ‘‘tasmātihānanda, eseva hetu, etaṃ nidānaṃ, esa samudayo, esa paccayo jarāmaraṇassa, yadidaṃ jāti…pe… saṅkhārānaṃ, yadidaṃ avijjā’’ti (dī. ni. 2.105 ādayo) evaṃ avijjādayo hetūti vuttā. Yathā dvādasa paccayā dvādasa paṭiccasamuppādāti.
「paṭiccasamuppāda」即「缘起法」，谓缘起之条件。「avijjādayo」即无明等为缘起条件。尔时如何应知？如世尊所说：「由此阿难，此即缘起因，此为起因，此为缘起老死，即出生……行，即无明」等语（长部第二百零五经起首）如是明白无明等为缘起之因。缘起法以十二因缘十二条件闻名。
Tatrāyaṃ vacanattho – aññamaññaṃ paṭicca paṭimukhaṃ katvā kāraṇasamavāyaṃ appaṭikkhipitvā sahite uppādetīti paṭiccasamuppādo. Atha vā paṭicca paccetabbaṃ paccayārahataṃ paccayaṃ paṭigantvā na vinā tena sambandhassa uppādo paṭiccasamuppādo . Paṭiccasamuppādoti cettha samuppādapadaṭṭhānavacanaviññeyyo phalassa uppādanasamatthatāyutto hetu, na paṭiccasamuppattimattaṃ veditabbaṃ. Atha vā paccetuṃ arahanti naṃ paṇḍitāti paṭicco, sammā sayameva vā uppādetīti samuppādo, paṭicco ca so samuppādo cāti paṭiccasamuppādoti evamettha attho daṭṭhabbo.
其教义意为——彼此相对依存，由因缘合和而生，绝非孤立生成，即此即缘起。或谓若缘理一一还原，以亲得相续条件，无此相续则无缘起。此处「paṭiccasamuppāda」当以生起原因附着果报之意理解，不仅仅是缘起之发生。而如果知缘起，智慧增长时，则称为缘，正觉者确证缘起及生起，不反悖地生起。因而缘及起皆为依他共生，如是义理当观悉矣。
Anulomanti ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena vutto avijjādiko paccayākāro attanā kattabbakiccakaraṇato anulomoti vuccati. Atha vā ādito paṭṭhāya antaṃ pāpetvā vuttattā pavattiyā vā anulomato anulomo, taṃ anulomaṃ. Sādhukaṃ manasākāsīti sakkaccaṃ manasi akāsi. Yo yo paccayadhammo yassa yassa paccayuppannadhammassa yathā yathā hetupaccayādinā paccayabhāvena paccayo hoti, taṃ sabbaṃ aviparītaṃ aparihāpetvā anavasesato paccavekkhaṇavasena citte akāsīti attho. Yathā pana bhagavā paṭiccasamuppādānulomaṃ manasākāsi, taṃ saṅkhepena tāva dassetuṃ ‘‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti vuttaṃ.
此处“行由无明所缘故而随顺生起”等语，是以因果之理作引导，说无明等诸行的缘起形态，由自作所当作的业而相应，称为随顺。或从始起回溯到终结，依据经中所说的过程而前后相承，也称为随顺。所谓心之随顺，即心安稳不动，正善意而作。诸因缘法对所缘之对象，因缘所起之法，依次相称，无所逆乱，始终不违，彼心即称为安住。赅括世尊所说因缘生起之随顺，此乃略示正法：『有此时，如是便有此现象，如此缘起，由此而生。』
Tattha itīti evaṃ, anena pakārenāti attho. Imasmiṃ sati idaṃ hotīti imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjatīti attho. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatīti avijjādīnaṃ abhāve saṅkhārādīnaṃ abhāvassa avijjādīnaṃ nirodhe saṅkhārādīnaṃ nirodhassa ca dutiyatatiyasuttavacanena etasmiṃ paccayalakkhaṇe niyamo dassito hoti – imasmiṃ sati eva, nāsati. Imassuppādā eva, nānuppādā. Anirodhā eva, na nirodhāti. Tenetaṃ lakkhaṇaṃ antogadhaniyamaṃ idha paṭiccasamuppādassa vuttanti daṭṭhabbaṃ. Nirodhoti ca avijjādīnaṃ virāgādhigamena āyatiṃ anuppādo appavatti. Tathā hi vuttaṃ – ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādi. Nirodhanirodhī ca uppādanirodhībhāvena vutto ‘‘imassa nirodhā idaṃ nirujjhatī’’ti.
“于彼处，因”的意思，如是理解谓因。彼时若有此无明等诸因缘存在，则随其缘故，必定有如行等因法之果报生起。因果所生之相，是无逆乱无损害，且于无余中净心观察，其义便是心安住不动。又如世尊示现缘起之随顺法门，略说如是：『当此时，如是现相出现，此缘起由彼产生。』
Tenetaṃ dasseti – anirodho uppādo nāma, so cettha atthibhāvotipi vuccatīti. ‘‘Imasmiṃ sati idaṃ hotī’’ti idameva hi lakkhaṇaṃ pariyāyantarena ‘‘imassa uppādā idaṃ uppajjatī’’ti vadantena parena purimaṃ visesitaṃ hoti. Tasmā na dharamānataṃyeva sandhāya ‘‘imasmiṃ satī’’ti vuttaṃ, atha kho maggena aniruddhabhāvañcāti viññāyati. Yasmā ca ‘‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti dvidhāpi uddiṭṭhassa lakkhaṇassa niddesaṃ vadantena ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādinā nirodho eva vutto, tasmā natthibhāvopi nirodho evāti natthibhāvaviruddho atthibhāvo anirodhoti dassitaṃ hoti. Tena anirodhasaṅkhātena atthibhāvena uppādaṃ viseseti. Tato na idha atthibhāvamattaṃ uppādoti attho adhippeto, atha kho anirodhasaṅkhāto atthibhāvo cāti ayamattho vibhāvitoti. Evametaṃ lakkhaṇadvayavacanaṃ aññamaññavisesanavisesitabbabhāvena sātthakanti veditabbaṃ.
此处显明“无逆乱”即为缘起法之义。『此时若有，此法便现』乃观察因果相续之通例。非徒假设“此时存在”者，亦以正见知根所致。又云：“此时若无，则无此法。”依正法第二三经典中当知缘起循环，遵此定律——此时若存，则法不灭；此时若灭，则法不生。所谓无灭即是无明因断除后，行诸法之消失。正如云：“由无明断尽涅槃，诸行灭尽。”缘起灭尽者，故称为“此处止息”。
Ko panāyaṃ anirodho nāma, yo ‘‘atthibhāvo, uppādo’’ti ca vuccatīti? Appahīnabhāvo ca, anibbattitaphalārahatāpahānehi phalānuppādanārahatā ca. Ye hi pahātabbā akusalā dhammā, tesaṃ ariyamaggena asamugghāṭitabhāvo ca. Ye pana na pahātabbā kusalābyākatā dhammā, yāni tesu saṃyojanāni akhīṇāsavānaṃ tesaṃ aparikkhīṇatā ca. Asamugghāṭitānusayatāya hi sasaṃyojanā khandhappavatti paṭiccasamuppādo. Tathā ca vuttaṃ –
此处说明所谓无逆乱者，即缘起之实义，谓“有缘即生，缘灭即尽”。此乃义理之核心。所谓无倒乱即为因缘顺理成章。若言无逆即无缘生法，俨见理断。故于无明因境之灭除，阿拉汉断净诸恶果，称为“不退转之境”，“无逆境”。凡应断除之不善法，依圣者道而不再生起，谓之“不退转”。反之未断除的善法与未净之烦恼，乃因所缘存在且未净除，由彼延续身心行。故无逆法乃根据断灭之无明及相关行之性质，以顺理真义为义理所依。
‘‘Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā, sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya, tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇenā’’tiādi (saṃ. ni. 2.19).
再以例释，何为无逆生？所谓“无逆即有，缘生即起”，比如因缘条件尚存，妄想等烦恼或未断则行为未尽，或未到无余涅槃，故使身心现象续存。故初学愚痴者因无明未断，行为随烦恼及渴爱共生。因不正行而心身不净，终不能得解脱，仍受生死苦。此中例证旨在指出愚痴未断则生死轮回延续，表明无逆之义即因缘不乱循环境生灭法。
Khīṇasaṃyojanānaṃ pana avijjāya abhāvato saṅkhārānaṃ, taṇhupādānānaṃ abhāvato upādānabhavānaṃ asambhavoti vaṭṭassa upacchedo paññāyissatīti. Tenevāha –
无明已断，烦恼诸结亦断，行法则依赖烦恼与渴爱生起而成。烦恼及渴爱之断，随之断除取果。如斯则由无明断尽而行法不复生起，是流转尽头无复续存，即通达无逆灭除生之理。该说依当来波罗蜜多及上座部典籍中之缘起相续，阐示此理为圆满说明。
‘‘Channaṃ tveva, phagguṇa, phassāyatanānaṃ asesavirāganirodhā phassanirodho, phassanirodhā vedanānirodho’’tiādi (saṃ. ni. 2.12).
「遮覆者啊，善护者，凭依六处触的完全断绝和灭止，这即为触的灭止，触的灭止即是受的灭止。」这是《增支部·第二章第十二节》的涵义。
Na hi aggamaggādhigamato uddhaṃ yāva parinibbānā saḷāyatanādīnaṃ appavatti. Atha kho natthitā nirodhasaddavacanīyatā khīṇasaṃyojanatāti nirodho vutto. Apica cirakatampi kammaṃ anibbattitaphalatāya appahīnāhāratāya ca phalārahaṃ santaṃ eva nāma hoti, na nibbattitaphalaṃ , nāpi pahīnāhāranti. Phaluppattipaccayānaṃ avijjāsaṅkhārādīnaṃ vuttanayeneva phalārahabhāvo anirodhoti veditabbo. Evaṃ aniruddhabhāveneva hi yena vinā phalaṃ na sambhavati, taṃ kāraṇaṃ atītantipi imasmiṃ satīti iminā vacanena vuttaṃ. Tatoyeva ca avusitabrahmacariyassa appavattidhammataṃ anāpanno paccayuppādo kālabhedaṃ anāmasitvā anivattanāya eva imassa uppādāti vutto. Atha vā avasesapaccayasamavāye avijjamānassapi vijjamānassa viya pageva vijjamānassa yā phaluppattiabhimukhatā, sā imassa uppādāti vuttā. Tathā hi tato phalaṃ uppajjatīti tadavatthaṃ kāraṇaṃ phalassa uppādanabhāvena uṭṭhitaṃ uppatitaṃ nāma hoti, na vijjamānampi atadavatthanti tadavatthatā uppādoti veditabbo.
确实，至上出离道证成之前，六根等认识对象并未断绝。此后断灭之说，指的便是已断尽烦恼结合的状态，也就是所谓断灭。即使在很长时间内，业的结果未现之时，虽然所依持的业未被割断，但结果的安宁状态确实存在，这不是业结果的发生，亦非断绝所摄。因缘相续，如无明及行等因缘所生的结果安宁状态，称为无碍，也就是说，不生果的原因正是由于此无碍之故。因此此处所说：「超过因缘者亦是此故」，指的即是此义。此处所说「非习梵行者的非轮转之因缘无别名，因时节差异而无名无回转，正是其生起」，也说明了此义。又或说，后续因缘共相时，虽有业生时，宛如现知，称为此因缘生起。正因为由此，果得生起，故名生起；未现之因缘亦非实有，生起即是因缘所现。
Tattha satīti iminā vijjamānatāmattena paccayabhāvaṃ vadanto abyāpārataṃ paṭiccasamuppādassa dasseti. Uppādāti uppattidhammataṃ asabbakālabhāvitaṃ phaluppattiabhimukhatañca dīpento aniccataṃ paṭiccasamuppādassa dasseti. ‘‘Sati, nāsati, uppādā, na nirodhā’’ti pana hetuatthehi bhummanissakkavacanehi samatthitaṃ nidānasamudayajātipabhavabhāvaṃ paṭiccasamuppādassa dasseti. Hetuatthatā cettha bhummavacane yassa bhāve tadavinābhāviphalassa bhāvo lakkhīyati, tattha pavattiyā veditabbā yathā ‘‘adhanānaṃ dhane ananuppadīyamāne dāliddiyaṃ vepullaṃ agamāsī’’ti (dī. ni. 3.91) ca ‘‘nipphannesu sassesu subhikkhaṃ jāyatī’’ti ca. Nissakkavacanassāpi hetuatthatā phalassa pabhave pakatiyañca pavattito yathā ‘‘kalalā hoti abbudaṃ, abbudā jāyatī pesī’’ti (saṃ. ni. 1.235) ca ‘‘himavatā gaṅgā pabhavanti, siṅgato saro jāyatī’’ti ca. Avijjādibhāve ca tadavinābhāvena saṅkhārādibhāvo lakkhīyati, avijjādīhi ca saṅkhārādayo pabhavanti pakariyanti cāti te tesaṃ pabhavo pakati ca, tasmā tadatthadīpanatthaṃ ‘‘imasmiṃ sati imassa uppādā’’ti hetuatthe bhummanissakkaniddesā katāti.
此中所谓的“生起”，即指以现有自性为因缘而生起，显现无生无灭的缘起真实相。从「存在、不存、生起、灭除」诸因缘语中，明确说明缘起所具的因缘相关的生灭性质。因缘性质即是无常。《律藏·第三章第九十一节》和他诸经文亦示止，因缘境起不住，如「无有水谷产生谷穗之说」，「雪山融化而生江水」诸喻，以显示因缘生起的实相。因无明等因缘的无碍涂覆成行，行及其余缘起故，此处断灭因缘由「此时存在，此因缘生起」所指示，实为因缘性质之指示。
Yasmā cettha ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti saṅkhepena uddiṭṭhassa paṭiccasamuppādassa ‘‘avijjāpaccayā saṅkhārā’’tiādiko niddeso, tasmā yathāvutto atthibhāvo uppādo ca tesaṃ tesaṃ paccayuppannadhammānaṃ paccayabhāvoti viññāyati. Na hi aniruddhatāsaṅkhātaṃ atthibhāvaṃ uppādañca anivattasabhāvatāsaṅkhātaṃ udayāvatthatāsaṅkhātaṃ vā ‘‘sati eva, nāsati, uppādā eva, na nirodhā’’ti antogadhaniyamehi vacanehi abhihitaṃ muñcitvā añño paccayabhāvo nāma atthi, tasmā yathāvutto atthibhāvo uppādo ca paccayabhāvoti veditabbaṃ. Yepi paṭṭhāne āgatā hetuādayo catuvīsati paccayā, tepi etasseva paccayabhāvassa visesāti veditabbā. Iti yathā vitthārena anulomaṃ paṭiccasamuppādaṃ manasi akāsi, taṃ dassetuṃ, ‘‘yadidaṃ avijjāpaccayā saṅkhārā’’tiādi vuttaṃ.
由此「此时存在此有，此因缘生起」的精炼表达，说明了缘起法的说明，即由无明为缘起行等生。故此，上文所言的本质即为缘起中因缘和所生果的关系。非无碍者之本质与生起，亦非非回转式的发生与现象，无明义实、行义实合一，故无他因缘而有别的义理，只有此因与此果之关系。虽诸缘起四十二因皆为因缘，然各自对生起的影响不同。如此自始至终正确思惟缘起，便可了知「由无明为因行生」等之义。
Tattha yadidanti nipāto, tassa yo ayanti attho. Avijjāpaccayātiādīsu avindiyaṃ kāyaduccaritādiṃ vindatīti avijjā, vindiyaṃ kāyasucaritādiṃ na vindatīti avijjā, dhammānaṃ aviparītasabhāvaṃ aviditaṃ karotīti avijjā, antavirahite saṃsāre bhavādīsu satte javāpetīti avijjā, avijjamānesu javati vijjamānesu na javatīti avijjā, vijjāya paṭipakkhāti avijjā, sā ‘‘dukkhe aññāṇa’’ntiādinā catubbidhā veditabbā. Paṭicca na vinā phalaṃ eti uppajjati ceva pavattati cāti paccayo, upakārakattho vā paccayo. Avijjā ca sā paccayo cāti avijjāpaccayo, tasmā avijjāpaccayā. Saṅkharontīti saṅkhārā, lokiyakusalākusalacetanā, sā puññāpuññāneñjābhisaṅkhāravasena tividhā veditabbā. Vijānātīti viññāṇaṃ, taṃ lokiyavipākaviññāṇavasena dvattiṃsavidhaṃ. Namatīti nāmaṃ, vedanādikkhandhattayaṃ. Ruppatīti rūpaṃ, bhūtarūpaṃ cakkhādiupādārūpañca. Āyatati āyatañca saṃsāradukkhaṃ nayatīti āyatanaṃ. Phusatīti phasso. Vedayatīti vedanā. Idampi dvayaṃ dvāravasena chabbidhaṃ, vipākavasena gahaṇe chattiṃsavidhaṃ. Paritassatīti taṇhā, sā kāmataṇhādivasena saṅkhepato tividhā, vitthārato aṭṭhuttarasatavidhā ca. Upādīyatīti upādānaṃ, taṃ kāmupādānādivasena catubbidhaṃ. Bhavati bhāvayati cāti bhavo, so kammūpapattibhedato duvidho. Jananaṃ jāti. Jīraṇaṃ jarā. Maranti tenāti maraṇaṃ. Socanaṃ soko. Paridevanaṃ paridevo. Dukkhayatīti dukkhaṃ, uppādaṭṭhitivasena dvedhā khaṇatīti dukkhaṃ. Dumanassa bhāvo domanassaṃ. Bhuso āyāso upāyāso. Sambhavantīti nibbattanti. Na kevalañca sokādīhiyeva, atha kho sabbapadehi ‘‘sambhavantī’’ti padassa yojanā kātabbā. Evañhi ‘‘avijjāpaccayā saṅkhārā sambhavantī’’ti paccayapaccayuppannavavatthānaṃ dassitaṃ hoti. Esa nayo sabbattha.
其中每一句的词义与例证如下：此章节所述者是将「无明为因，行等为果」概念加以深入解释。无明，是指不明白身心行为的不善恶；不明白身心清净行；不知法性不相反；在无间断轮回生死中延续；无明时生起于有明时断灭；明与无明互相违背。此无明于所对立者即是明，因此称为无明。它是「苦之无知」的四种层面。因生不起果，原因才生起，故因缘法则成因。无明为因，行是彼因缘所生。行包括世间善恶意及依善恶业和品类起的行为。识是指因识之所致的三十二种轮回果报意识。名，是指名色及受等五蕴合称。色，是指眼耳鼻舌身色及物质。处是指六根及六内外境界。触是指六根触六境而生之作用。受是指快乐苦与不苦不乐的受。渴爱是指对欲的贪着。取是执取及其种类。存在是指有及其变化，可分生、老、死。生是出生。老是衰败。死是断灭。忧伤是指出离之苦。苦指轮回之苦与其根本苦。此因缘过程甚为复杂，略举于此。故无明等因缘缔结众生之苦，故谓「由无明为因，行等生起」。此为全然贯通之说。
Tattha aññāṇalakkhaṇā avijjā, sammohanarasā, chādanapaccupaṭṭhānā, āsavapadaṭṭhānā. Abhisaṅkharaṇalakkhaṇā saṅkhārā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā, avijjāpadaṭṭhānā. Vijānanalakkhaṇaṃ viññāṇaṃ, pubbaṅgamarasaṃ, paṭisandhipaccupaṭṭhānaṃ, saṅkhārapadaṭṭhānaṃ, vatthārammaṇapadaṭṭhānaṃ vā. Namanalakkhaṇaṃ nāmaṃ, sampayogarasaṃ, avinibbhogapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Ruppanalakkhaṇaṃ rūpaṃ, vikiraṇarasaṃ, appaheyyabhāvapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Āyatanalakkhaṇaṃ saḷāyatanaṃ, dassanādirasaṃ, vatthudvārabhāvapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Phusanalakkhaṇo phasso, saṅghaṭṭanaraso, saṅgatipaccupaṭṭhāno, saḷāyatanapadaṭṭhāno. Anubhavanalakkhaṇā vedanā, visayarasasambhogarasā, sukhadukkhapaccupaṭṭhānā, phassapadaṭṭhānā. Hetubhāvalakkhaṇā taṇhā, abhinandanarasā, atittibhāvapaccupaṭṭhānā, vedanāpadaṭṭhānā. Gahaṇalakkhaṇaṃ upādānaṃ, amuñcanarasaṃ, taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ, taṇhāpadaṭṭhānaṃ. Kammakammaphalalakkhaṇo bhavo, bhavanabhāvanaraso, kusalākusalābyākatapaccupaṭṭhāno, upādānapadaṭṭhāno. Tattha tattha bhave paṭhamābhinibbattilakkhaṇā jāti, niyyātanarasā, atītabhavato idhuppannapaccupaṭṭhānā, dukkhavicittatāpaccupaṭṭhānā vā. Khandhaparipākalakkhaṇā jarā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā. Cutilakkhaṇaṃ maraṇaṃ , visaṃyogarasaṃ, gativippavāsapaccupaṭṭhānaṃ. Antonijjhānalakkhaṇo soko, cetaso nijjhānaraso, anusocanapaccupaṭṭhāno. Lālappanalakkhaṇo paridevo, guṇadosaparikittanaraso, sambhamapaccupaṭṭhāno. Kāyapīḷanalakkhaṇaṃ dukkhaṃ, duppaññānaṃ domanassakaraṇarasaṃ, kāyikābādhapaccupaṭṭhānaṃ. Cittapīḷanalakkhaṇaṃ domanassaṃ, manovighātanarasaṃ, mānasabyādhipaccupaṭṭhānaṃ. Cittaparidahanalakkhaṇo upāyāso, nitthunanaraso, visādapaccupaṭṭhāno. Evamete avijjādayo lakkhaṇāditopi veditabbāti. Ayamettha saṅkhepo, vitthāro pana sabbākārasampannaṃ vinicchayaṃ icchantena sammohavinodaniyā (vibha. aṭṭha. 225) vibhaṅgaṭṭhakathāya gahetabbo.
其间对无明的特征为「愚痴」，谓如迷惑之味，掩蔽观察。对行的特征是「预备」，为养成资粮，是对无明的燃料。识的特征是「名」，为其名称与识别功能。色的特征为「形」，即其具身体现象。处的特征为六根，即观照场所。触的特征为联结，即聚合之感。受的特征为经验乐苦，乐受苦受及不苦不乐受。渴的特征为渴爱，粗略可分三类，细分八十八种。取的特征为执取，粗分为四。存在的特征为存在本质，其成因依业种二分。生为出生，老为衰败，死为死故。忧伤的特征为忧伤，伤心与哀痛。苦的特征为苦，依止生起构成。此等层层标示无明行识诸法性质。此处略述，而详细分析当依拈述破惑之书《法集注》第二百二十五页研读。
Evanti niddiṭṭhassa nidassanaṃ, tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. Etassāti yathāvuttassa. Kevalassāti asammissassa sakalassa vā. Dukkhakkhandhassāti dukkhasamūhassa, na sattassa, nāpi jīvassa, nāpi subhasukhādīnaṃ. Samudayo hotīti nibbatti sambhavati.
此处所示之义，谓依无明等诸因缘，非由主宰或者造世主等而起。此旨如前所说。所谓独有者，谓无差别，全体皆是。所谓苦蕴者，指苦之整体，而非指众生、生命、或诸美妙快乐等。所谓生起者，即产生、发生。
Etamatthaṃviditvāti yvāyaṃ avijjādivasena saṅkhārādikassa dukkhakkhandhassa samudayo hotīti vutto, sabbākārena etamatthaṃ viditvā. Tāyaṃ velāyanti tāyaṃ tassa atthassa viditavelāyaṃ. Imaṃ udānaṃ udānesīti imaṃ tasmiṃ atthe vidite hetuno ca hetusamuppannadhammassa ca pajānanāya ānubhāvadīpakaṃ ‘‘yadā have pātubhavantī’’tiādikaṃ somanassasampayuttañāṇasamuṭṭhānaṃ udānaṃ udānesi, attamanavācaṃ nicchāresīti vuttaṃ hoti.
所谓彻知此义，是指依无明诸烦恼之力，已如法了知行蕴等苦集蕴起之义。因全面彻悟此义，此时即是该义之彻了解悟之时。此为此义语，称为『赞嘆歌』，于此义正了知因及缘生法慧得现前欢喜之觉知；于此所示，称为『宣说赞嘆歌』，谓在此意中已达明了不疑之境。
Tassattho – yadāti yasmiṃ kāle. Haveti byattanti imasmiṃ atthe nipāto. Keci pana ‘‘haveti āhave yuddhe’’ti atthaṃ vadanti, ‘‘yodhetha māraṃ paññāvudhenā’’ti (dha. pa. 40) vacanato kilesamārena yujjhanasamayeti tesaṃ adhippāyo. Pātubhavantīti uppajjanti. Dhammāti anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā. Atha vā pātubhavantīti pakāsenti, abhisamayavasena byattā pākaṭā honti. Dhammāti catuariyasaccadhammā, ātāpo vuccati kilesasantāpanaṭṭhena vīriyaṃ. Ātāpinoti sammappadhānavīriyavato. Jhāyatoti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena jhāyantassa. Brāhmaṇassāti bāhitapāpassa khīṇāsavassa. Athassa kaṅkhā vapayanti sabbāti athassa evaṃ pātubhūtadhammassa yā etā ‘‘ko nu kho, bhante, phusatīti. No kallo pañhoti bhagavā avocā’’tiādinā (saṃ. ni. 2.12) nayena, ‘‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇanti. No kallo pañhoti bhagavā avocā’’tiādinā (saṃ. ni. 2.35) nayena paccayākāre kaṅkhā vuttā, yā ca paccayākārasseva appaṭividdhattā ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā (ma. ni. 1.18; saṃ. ni. 2.20) soḷasa kaṅkhā āgatā. Tā sabbā vapayanti apagacchanti nirujjhanti. Kasmā? Yato pajānāti sahetudhammaṃ, yasmā avijjādikena hetunā sahetukaṃ imaṃ saṅkhārādikaṃ kevalaṃ dukkhakkhandhadhammaṃ pajānāti aññāsi paṭivijjhīti.
此言之意为『于彼时』。词『现』即表明在本义中之时刻。有人又以『在此时战斗』等释意，谓以智慧之剑战魔，即是此等语之本旨。所谓起，是指生起。所谓法者，指觉支法，依缘次第而现起之法。或谓『生起』即显现，显现且已遍历明显。所谓法者，即四圣谛之法；所谓精进，谓由断除烦恼而起之勇猛。所谓精进者，是圆具正勤之意。所谓禅定，即专注于耽溺与标识的专注禅观。所谓婆罗门者，即断灭外恶之阿拉汉。对其所疑，谓一切疑惑皆随之而解，虑者即对此义存有的疑问。且言：『尊者啊，何者为浊？非彼非此。』此为经典所说的导引语句，由此缘故其疑已除，第十六种疑现前。诸疑皆除而不复生，是故祛疑。因能了知缘法，所以能断疑，彼由无明等因，彻知此诸行蕴，是苦蕴无余义尽，故为他知，是谓他智清彻也。
Kadā panassa bodhipakkhiyadhammā catusaccadhammā vā pātubhavanti uppajjanti pakāsenti vā? Vipassanāmaggañāṇesu . Tattha vipassanāñāṇasampayuttā satiādayo vipassanāñāṇañca yathārahaṃ attano visayesu tadaṅgappahānavasena subhasaññādike pajahantā kāyānupassanādivasena visuṃ visuṃ uppajjanti, maggakkhaṇe pana te nibbānamālambitvā samucchedavasena paṭipakkhe pajahantā catūsupi ariyasaccesu asammohappaṭivedhasādhanavasena sakideva uppajjanti. Evaṃ tāvettha bodhipakkhiyadhammānaṃ uppajjanaṭṭhena pātubhāvo veditabbo.
何时此觉支法及四圣谛法起、显现？乃于内观知见发生时。于观知智慧相应的正念等诸法，以及观知智慧，依诸事相断尽贵重烦恼香熏等时，身观等伴随生起。于道时刻，因断灭而相反行时生起；并于四圣谛中，凭非惑断悟法而唯一显现。故于此处，依觉支法现起时，必当觉知其显现之状态。
Ariyasaccadhammānaṃ pana lokiyānaṃ vipassanākkhaṇe vipassanāya ārammaṇakaraṇavasena, lokuttarānaṃ tadadhimuttatāvasena, maggakkhaṇe nirodhasaccassa ārammaṇābhisamayavasena, sabbesampi kiccābhisamayavasena pākaṭabhāvato pakāsanaṭṭhena pātubhāvo veditabbo.
四圣谛法者，于世间人境界中，依内观作起；于出世间诸圣者，则由于法之超越体验而起；于道时刻，凭对此灭谛深入觉知而产生显现；所有功课皆得成就而现显，皆当以显现状态而觉察。
Iti bhagavā satipi sabbākārena sabbadhammānaṃ attano ñāṇassa pākaṭabhāve paṭiccasamuppādamukhena vipassanābhinivesassa katattā nipuṇagambhīrasududdasatāya paccayākārassa taṃ paccavekkhitvā uppannabalavasomanasso paṭipakkhasamucchedavibhāvanena saddhiṃ attano tadabhisamayānubhāvadīpakamevettha udānaṃ udānesīti.
于是，世尊乃凭自身了知力，遍照一切法，藉自身智慧之现显，循此缘起之理，依其深妙清晰而详尽的智慧，审视所缘之法，辨识所起之力及相反心之欣乐；并于对治、断尽现行法时，以自身法之相应觉受现蕴作照明，依此乃成就此『赞嘆歌』称为『宣说赞嘆歌』。
Ayampiudāno vutto bhagavatā iti me sutanti ayaṃ pāḷi kesuciyeva potthakesu dissati. Tattha ayampīti pisaddo ‘‘idampi buddhe ratanaṃ paṇītaṃ, ayampi pārājiko hotī’’tiādīsu viya sampiṇḍanattho, tena uparimaṃ sampiṇḍeti. Vuttoti ayaṃ vuttasaddo kesohāraṇavappanavāpasamīkaraṇajīvitavuttipamuttabhāvapāvacanabhāvena pavattana ajjhenakathanādīsu dissati. Tathā hesa ‘‘kāpaṭiko māṇavo daharo vuttasiro’’tiādīsu (ma. ni. 2.426) kesohāraṇe āgato.
此处《偈讽》谓乃世尊所说，我曾闻之，此文仅见于肯修迦特藏经卷中。其间“此乃……”之语，乃谓“此亦为佛宝中上品，且此亦可为巴拉基咖罪”，诸如此类词义相合之说法由其前文而归纳，故结论认定为此处。所谓“宣说”，乃指出现于剃发发仪式、皈依仪式、比库生涯宣说等，因其具备断除剃发罪等涵义的语句。譬如谓“奸诈幼童”（初段卷2.426）等，均出处于剃发典礼上。
‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;
“牛儿繁殖，牧场秧苗茂盛；
Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhatī’’ti. –
众人已宣说其功德，唯独不谤朋友。”——
Ādīsu (jā. 2.22.19) vappane. ‘‘No ca kho paṭivutta’’ntiādīsu (pārā. 289) aṭṭhadaṇḍakādīhi vāpasamīkaraṇe. ‘‘Pannalomo paradattavutto migabhūtena cetasā viharāmī’’tiādīsu (cūḷava. 332) jīvitavuttiyaṃ. ‘‘Paṇḍupalāso bandhanā pavutto abhabbo haritattāyā’’tiādīsu (pārā. 92) bandhanato pamuttabhāve. ‘‘Gītaṃ vuttaṃ samīhita’’ntiādīsu (dī. ni. 1.285) pāvacanabhāvena pavattite. ‘‘Vutto pārāyaṇo’’tiādīsu ajjhene. ‘‘Vuttaṃ kho panetaṃ bhagavatā ‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’’tiādīsu (ma. ni. 1.30) kathane. Idhāpi kathane eva daṭṭhabbo, tena ayampi udāno bhāsitoti attho. Itīti evaṃ. Me sutanti padadvayassa attho nidānavaṇṇanāyaṃ sabbākārato vuttoyeva. Pubbe ‘‘evaṃ me suta’’nti nidānavasena vuttoyeva hi attho idha nigamanavasena ‘‘iti me suta’’nti puna vutto. Vuttasseva hi atthassa puna vacanaṃ nigamananti. Itisaddassa atthuddhāro evaṃ-saddena samānatthatāya ‘‘evaṃ me suta’’nti ettha viya, atthayojanā ca itivuttakavaṇṇanāya amhehi pakāsitāyevāti tattha vuttanayeneva veditabboti.
始见于初经集（Jātaka 2.22.19）宣说，也见于律藏（Pārājika 289）之十八戒等皈依仪式对治。“头发整束已垂，心如野兽安适”，语出小部律（Cūḷavagga 332）描述出家人生活。“学问渴望尚未盛开，不能应付严苛考验”，见于律藏（Pārājika 92）关于戒束解除之说。“歌已高唱，众生闭目”，在大部律（Dīghanikāya 1.285）以宣说形式出现。又说“覆戒已毕”，乃剃发仪式上的表达。世尊曾言：“我不是赐予些微物，善男子，应当成佛，不是赐予凡物”，此语见秘密长经（Māgandiya Nikāya 1.30）开示。此处说法当以讲述为重，由此即为《偈讽》所述。如此，吾闻者二词乃指意义及其来源之说明，是全方位为《偈讽》所收，前文有“如是我闻”为序，“吾闻如是”则为结语，作为总结收尾用语，是语之本义。此“如是我闻”与“吾闻如是”二词之义相同，二者构成对应关系，故可知此语作为如经文体中引导性之《偈讽》特用格式应受注解，此理当以注疏中“谓《偈讽》”为标准。
Paramatthadīpaniyā khuddakanikāyaṭṭhakathāya · 《胜义灯》小部注释
Udānasaṃvaṇṇanāpaṭhamabodhisuttavaṇṇanā niṭṭhitā. · 《自说经注》中第一菩提经注释终了。
2. Dutiyabodhisuttavaṇṇanā二、第二菩提经注释
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2. Dutiye paṭilomanti ‘‘avijjānirodhā saṅkhāranirodho’’tiādinā nayena vutto avijjādikoyeva paccayākāro anuppādanirodhena nirujjhamāno attano kattabbakiccassa akaraṇato paṭilomoti vuccati. Pavattiyā vā vilomanato paṭilomo, antato pana majjhato vā paṭṭhāya ādiṃ pāpetvā avuttattā ito aññenatthenettha paṭilomatā na yujjati. Paṭilomanti ca ‘‘visamaṃ candasūriyā parivattantī’’tiādīsu viya bhāvanapuṃsakaniddeso. Imasmiṃ asati idaṃ na hotīti imasmiṃ avijjādike paccaye asati maggena pahīne idaṃ saṅkhārādikaṃ phalaṃ na hoti nappavattati. Imassa nirodhā idaṃ nirujjhatīti imassa avijjādikassa paccayassa nirodhā maggena anuppattidhammataṃ āpāditattā idaṃ saṅkhārādikaṃ phalaṃ nirujjhati, nappavattatīti attho. Idhāpi yathā ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti ettha ‘‘imasmiṃ satiyeva, nāsati, imassa uppādā eva, na nirodhā’’ti antogadhaniyamatā dassitā. Evaṃ imasmiṃ asatiyeva, na sati, imassa nirodhā eva, na uppādāti antogadhaniyamatālakkhaṇā dassitāti veditabbaṃ. Sesamettha yaṃ vattabbaṃ, taṃ paṭhamabodhisuttavaṇṇanāya vuttanayānusārena veditabbaṃ.
二、后逆义谓“无明灭即造作灭”一则文句，由于无明等为缘起因，故言无明熄灭难生生起（因缘灭故果灭），而正在熄灭自身所当为之工夫不得为，称为逆。其义如“阴阳杂转”比喻。又若依此义“无明等所缘灭之果不起”，即无明灭时造作果报必然断绝，故成文中之解释。此处如“有念此法起，有念此法消”句，如是说明本处正是无明灭之所显示。故此处所谓后逆，即非谓“正觉无念”，而谓无明灭为缘起之缘未现，而使诸行之果断故无复起。故释者谓此为逆义，意指解释诸法相续中无明灭的因果关系，但无引申为颠倒。[经文中所释之]此意，现当依照最初《菩提经》注释法得知。
Evaṃ yathā bhagavā paṭilomapaṭiccasamuppādaṃ manasi akāsi, taṃ saṅkhepena dassetvā idāni vitthārena dassetuṃ ‘‘avijjānirodhā saṅkhāranirodho’’tiādi vuttaṃ. Tattha avijjānirodhāti ariyamaggena avijjāya anavasesanirodhā, anusayappahānavasena aggamaggena avijjāya accantasamugghāṭatoti attho. Yadipi heṭṭhimamaggehi pahīyamānā avijjā accantasamugghāṭavaseneva pahīyati, tathāpi na anavasesato pahīyati. Apāyagāminiyā hi avijjā paṭhamamaggena pahīyati. Tathā sakideva imasmiṃ loke sabbattha ca anariyabhūmiyaṃ upapattipaccayabhūtā avijjā yathākkamaṃ dutiyatatiyamaggehi pahīyati, na itarāti. Arahattamaggeneva hi sā anavasesaṃ pahīyatīti. Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. Evaṃ niruddhānaṃ pana saṅkhārānaṃ nirodhā viññāṇaṃ, viññāṇādīnañca nirodhā nāmarūpādīni niruddhāni eva hontīti dassetuṃ ‘‘saṅkhāranirodhā viññāṇanirodho’’tiādiṃ vatvā ‘‘evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti vuttaṃ. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva.
世尊如是于逆转之缘起作念，简略标示其旨要，如今详细显现“无明灭即造作灭”等说。此“无明灭”，意为圣道之缘生无明，非余染著之缺乏，谓破除习气乃至无余灭除，成就圣道；虽然凡夫诸邪道无明亦曾断灭，然非彻底断除。堕入恶道者始生灭故。世间一切非圣境地因缘所造的无明，在第二、第三道上断除无明，而非他处。唯有阿拉汉道方为无余灭尽。所谓“造作灭”，即造作法诸行不生。此造作法之灭，乃包括意识诸法及名色之灭，因而显现“造作灭即识灭”等说，显示此处乃是“诸蕴苦集灭道”的灭义阐明。该处训诂所说，正是本节最下文阐述之义。
Apicettha kiñcāpi ‘‘avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho’’ti ettāvatāpi sakalassa dukkhakkhandhassa anavasesato nirodho vutto hoti, tathāpi yathā anulome yassa yassa paccayadhammassa atthitāya yo yo paccayuppannadhammo na nirujjhati pavattati evāti imassa atthassa dassanatthaṃ ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti vuttaṃ. Evaṃ tappaṭipakkhato tassa tassa paccayadhammassa abhāve so so paccayuppannadhammo nirujjhati nappavattatīti dassanatthaṃ idha ‘‘avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho…pe… dukkhakkhandhassa nirodho hotī’’ti vuttaṃ, na pana anulome viya kālattayapariyāpannassa dukkhakkhandhassa nirodhadassanatthaṃ. Anāgatasseva hi ariyamaggabhāvanāya asati uppajjanārahassa dukkhakkhandhassa ariyamaggabhāvanāya nirodho icchitoti ayampi viseso veditabbo.
又欲称‘‘无明灭则行灭，行灭则识灭’’，此虽已说明诸苦蕴无余断灭，然依顺于其所依赖之缘起法，则各依缘生之法无不续转流转。为显此义故说‘‘由无明为因，行生……等生起’’。由此相对如无此缘时，所缘生法断灭不续转，故说‘‘无明灭则行灭，行灭则识灭……诸苦蕴断灭’’，但非为示现顺流而终时成就诸苦蕴断灭。因未来有圣道修习时，能断除所生之诸苦蕴，有断圣道之异，亦当辨别。
Etamatthaṃ viditvāti yvāyaṃ ‘‘avijjānirodhādivasena saṅkhārādikassa dukkhakkhandhassa nirodho hotī’’ti vutto, sabbākārena etamatthaṃ viditvā. Imaṃ udānaṃ udānesīti imasmiṃ atthe vidite ‘‘avijjānirodhā saṅkhāranirodho’’ti evaṃ pakāsitassa avijjādīnaṃ paccayānaṃ khayassa avabodhānubhāvadīpakaṃ udānaṃ udānesīti attho.
了解此义，即谓‘‘由无明等之因，诸苦蕴得断’’之说，乃由全面了知此义而宣说。此犹如赞偈朗诵，目的是令闻者明悟‘‘无明灭则行灭’’，灯照无明及其因缘断灭之理，谓之赞偈，谷中传统称为‘赞偈’。
Tatrāyaṃ saṅkhepattho – yasmā avijjādīnaṃ paccayānaṃ anuppādanirodhasaṅkhātaṃ khayaṃ avedi aññāsi paṭivijjhi, tasmā etassa vuttanayena ātāpino jhāyato brāhmaṇassa vuttappakārā bodhipakkhiyadhammā catusaccadhammā vā pātubhavanti uppajjanti pakāsenti vā. Atha yā paccayanirodhassa sammā aviditattā uppajjeyyuṃ pubbe vuttappabhedā kaṅkhā, tā sabbāpi vapayanti nirujjhantīti. Sesaṃ heṭṭhā vuttanayameva.
此处所说之要义是：由于了解无明等因之断灭，继起而无生，知此者即能依此教理，勤修禅定、四圣谛、正觉诸功德。若对此缘灭之理生疑，则所有疑难皆应随此教说澄清，最终能断除疑惑。下面即言说此理。
Dutiyabodhisuttavaṇṇanā niṭṭhitā. · 第二菩提经注释终了。
3. Tatiyabodhisuttavaṇṇanā三、《第三菩提经》注释
§3
3. Tatiye anulomapaṭilomanti anulomañca paṭilomañca, yathāvuttaanulomavasena ceva paṭilomavasena cāti attho. Nanu ca pubbepi anulomavasena paṭilomavasena ca paṭiccasamuppāde manasikārappavatti suttadvaye vuttā, idha kasmā punapi tadubhayavasena manasikārappavatti vuccatīti? Tadubhayavasena tatiyavāraṃ tattha manasikārassa pavattitattā. Kathaṃ pana tadubhayavasena manasikāro pavattito? Na hi sakkā apubbaṃ acarimaṃ anulomapaṭilomaṃ paṭiccasamuppādassa manasikāraṃ pavattetunti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘tadubhayaṃ ekajjhaṃ manasākāsī’’ti, atha kho vārena. Bhagavā hi paṭhamaṃ anulomavasena paṭiccasamuppādaṃ manasi karitvā tadanurūpaṃ paṭhamaṃ udānaṃ udānesi. Dutiyampi paṭilomavasena taṃ manasi karitvā tadanurūpameva udānaṃ udānesi. Tatiyavāre pana kālena anulomaṃ kālena paṭilomaṃ manasikaraṇavasena anulomapaṭilomaṃ manasi akāsi. Tena vuttaṃ – ‘‘anulomapaṭilomanti anulomañca paṭilomañca, yathāvuttaanulomavasena ceva paṭilomavasena cā’’ti. Iminā manasikārassa paguṇabalavabhāvo ca vasībhāvo ca pakāsito hoti. Ettha ca ‘‘anulomaṃ manasi karissāmi, paṭilomaṃ manasi karissāmi, anulomapaṭilomaṃ manasi karissāmī’’ti evaṃ pavattānaṃ pubbābhogānaṃ vasena nesaṃ vibhāgo veditabbo.
第三，所谓顺逆，谓顺行与逆行。所谓顺行即先如法，后如法，逆行即先非如法，后非如法。然经典中曾以顺逆各别说缘起的心念起始，今为何又说顺逆兼有的心念起始？此所说顺逆兼有者，是谓第三种，意指心念之起，可有时顺法，有时逆法。非无始即刻起此两相心念；非应见为两相心念合一无分别，乃因佛先以顺法起缘起，后以逆法起缘起，第三则随时顺逆交替行心念，此故称‘‘顺逆者，顺与逆也，如所说顺与逆也’’。由此可知，此三种心转有增补及主导作用。此境界中，须辨别‘‘我将顺心念起，我将逆心念起，我将顺逆兼心念起’’之分别，乃依过去经验所得差别。
Tattha avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā, aggamaggena anavasesaanuppādappahānāti attho. Saṅkhāranirodhoti sabbesaṃ saṅkhārānaṃ anavasesaṃ anuppādanirodho. Heṭṭhimena hi maggattayena keci saṅkhārā nirujjhanti, keci na nirujjhanti avijjāya sāvasesanirodhā. Aggamaggena panassā anavasesanirodhā na keci saṅkhārā na nirujjhantīti.
彼处 ‘‘由无明也’’者，即由无明也。所谓断尽无染净心，是指由断除染污之道而成之断尽，亦即由通往初果之道将无明断尽。所谓行灭，是指诸行现象皆无余不生不灭。按先前所说不同道中，有些行断灭，有些不灭；由断除无明之至少断，有些行得以断灭；但由于完全道果得致，而得无余断灭，诸行方才全断不灭。
Etamatthaṃviditvāti yvāyaṃ avijjādivasena saṅkhārādikassa dukkhakkhandhassa samudayo nirodho ca avijjādīnaṃ samudayā nirodhā ca hotīti vutto, sabbākārena etamatthaṃ viditvā. Imaṃ udānaṃ udānesīti idaṃ yena maggena yo dukkhakkhandhassa samudayanirodhasaṅkhāto attho kiccavasena ārammaṇakiriyāya ca vidito, tassa ariyamaggassa ānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho.
了解此义，即谓由无明等因，诸苦蕴生灭皆因无明等之生灭。俱知此理者，名曰“赞偈”，意谓能破除无明等之因，生灭烦恼之理，成为通达圣道之入门之灯，此谓赞偈。
Tatrāyaṃ saṅkhepattho – yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, tadā so brāhmaṇo tehi uppannehi bodhipakkhiyadhammehi yassa vā ariyamaggassa catusaccadhammā pātubhūtā , tena ariyamaggena vidhūpayaṃ tiṭṭhati mārasenaṃ, ‘‘kāmā te paṭhamā senā’’tiādinā (su. ni. 438; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47) nayena vuttappakāraṃ mārasenaṃ vidhūpayanto vidhamento viddhaṃsento tiṭṭhati. Kathaṃ? Sūriyova obhāsayamantalikkhaṃ, yathā sūriyo abbhuggato attano pabhāya antalikkhaṃ obhāsentova andhakāraṃ vidhamento tiṭṭhati, evaṃ sopi khīṇāsavabrāhmaṇo tehi dhammehi tena vā ariyamaggena saccāni paṭivijjhantova mārasenaṃ vidhūpayanto tiṭṭhatīti.
就这里，有一汇总之意——当正热诚禅修的婆罗门遇到某些法时，那时该婆罗门因所现起的觉支法门，或因证明了圣道四谛法，使他站立在此圣道之中，魔王便以“欲乐是你的第一军队”等言辞，实行挑拨破坏。此处指出魔王以诱惑之计败坏圣道之法。如何呢？正如太阳刚出时，照亮天空，太阳以其光明映照空际，驱散黑暗，魔王亦如是，在断尽染污的婆罗门面前，利用这些法，凭借圣道，洞察真实，破坏魔道而立。“此婆罗门因此法，真实洞明圣道，就如驱散黑暗的太阳，魔王用各种法门败坏他但不能胜利。”
Evaṃ bhagavatā paṭhamaṃ paccayākārapajānanassa, dutiyaṃ paccayakkhayādhigamassa, tatiyaṃ ariyamaggassa ānubhāvappakāsanāni imāni tīṇi udānāni tīsu yāmesu bhāsitāni. Katarāya rattiyā? Abhisambodhito sattamāya rattiyā. Bhagavā hi visākhapuṇṇamāya rattiyā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā nānānayehi tebhūmakasaṅkhāre sammasitvā ‘‘idāni aruṇo uggamissatī’’ti sammāsambodhiṃ pāpuṇi, sabbaññutappattisamanantarameva ca aruṇo uggacchīti. Tato teneva pallaṅkena bodhirukkhamūle sattāhaṃ vītināmento sampattāya pāṭipadarattiyā tīsu yāmesu vuttanayena paṭiccasamuppādaṃ manasi karitvā yathākkamaṃ imāni udānāni udānesi.
如是，世尊宣说了初果因明、二果灭因的证得，第三果圣道的把握，这三段开示如是。如是三咒，于哪一夜拂晓诵说？于觉悟的第七夜。世尊在维萨迦满月夜，于初分时忆念过去生，中分时净化天眼，末分时洞悉缘起法，在多种根基‘应知’中证得正觉，觉悟后曙光升起，遂成正觉。乃于觉树根下，住七十四天，静心观缘起三咒，反复默念并随顺其理。
Khandhake pana tīsupi vāresu ‘‘paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsī’’ti (mahāva. 1) āgatattā khandhakaṭṭhakathāyaṃ ‘‘tīsupi yāmesu evaṃ manasi katvā paṭhamaṃ udānaṃ paccayākārapaccavekkhaṇavasena, dutiyaṃ nibbānapaccavekkhaṇavasena, tatiyaṃ maggapaccavekkhaṇavasenāti evaṃ imāni bhagavā udānāni udānesī’’ti vuttaṃ, tampi na virujjhati. Bhagavā hi ṭhapetvā ratanagharasattāhaṃ sesesu chasu sattāhesu antarantarā dhammaṃ paccavekkhitvā yebhuyyena vimuttisukhapaṭisaṃvedī vihāsi, ratanagharasattāhe pana abhidhammaparicayavaseneva vihāsīti.
律藏中关于三夜中诵“缘起之法正逆顺如实观”的出经，释义于律众注中述：“三夜中如此心观，第一夜是对因之因的思维，第二为对灭之因的思维，第三为对道之因的思维，此即佛陀诵经之意”，对此无异议。世尊于宝座上七周后，余六十七周亦间断观察法门，由此体会解脱乐趣；于宝座七周期间，专心熟习阿毗达摩。
Tatiyabodhisuttavaṇṇanā niṭṭhitā. · 《第三菩提经》注释终了。
4. Huṃhuṅkasuttavaṇṇanā四、《哼哼声经》注释
§4
4. Catutthe ajapālanigrodheti tassa kira chāyāyaṃ ajapālā gantvā nisīdanti, tenassa ‘‘ajapālanigrodho’’tveva nāmaṃ udapādi. Keci pana ‘‘yasmā tattha vede sajjhāyituṃ asamatthā mahallakabrāhmaṇā pākāraparikkhepayuttāni nivesanāni katvā sabbe vasiṃsu, tasmā ajapālanigrodhoti nāmaṃ jāta’’nti vadanti. Tatrāyaṃ vacanattho – na japantīti ajapā, mantānaṃ anajjhāyakāti attho, ajapā lanti ādiyanti nivāsaṃ etthāti ajapāloti. Yasmā vā majjhanhike samaye anto paviṭṭhe aje attano chāyāya pāleti rakkhati, tasmā ‘ajapālo’tissa nāmaṃ rūḷhanti apare. Sabbathāpi nāmametaṃ tassa rukkhassa, tassa samīpe. Samīpatthe hi etaṃ bhummaṃ ‘‘ajapālanigrodhe’’ti.
第四是斑竹树影之事。传说有人坐于斑竹树荫，因而得名“斑竹”（ajapālanigrodha）。也有说法称：有人因无法冥想，婆罗门在树下筑篱笆住宿，因而得名。此处言义是“不诵念之意”，即未诵咒，意思为住处，故名斑竹。因午时开口洞，斑竹叶影能遮映其影，故有此称。此树之名，常用于该处及附近称谓，名为“斑竹树荫”。
Vimuttisukhapaṭisaṃvedīti tatrapi dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento nisīdi. Bodhirukkhato puratthimadisābhāge esa rukkho hoti. Sattāhanti ca idaṃ na pallaṅkasattāhato anantarasattāhaṃ. Bhagavā hi pallaṅkasattāhato aparānipi tīṇi sattāhāni bodhisamīpeyeva vītināmesi.
体会解脱乐趣者，亦观此法而卧坐。宽阔树前方位，此树所在。七天期间，非仅宝座七天，经七十余天也在觉树旁静坐。世尊于宝座七天后，亦连续于觉树旁静坐三周。
Tatrāyaṃ anupubbikathā – bhagavati kira sammāsambodhiṃ patvā sattāhaṃ ekapallaṅkena nisinne ‘‘na bhagavā vuṭṭhāti, kinnu kho aññepi buddhattakarā dhammā atthī’’ti ekaccānaṃ devatānaṃ kaṅkhā udapādi. Atha bhagavā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā cattāri asaṅkhyeyyāni kappasatasahassañca upacitānaṃ pāramīnaṃ balādhigamaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi cakkhūhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā puratthimato ca pacchimato ca āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Tato pacchimadisābhāge devatā ratanagharaṃ māpayiṃsu , tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato anantanayaṃ samantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhato ajapālanigrodhaṃ upasaṅkamitvā tassa mūle pallaṅkena nisīdi.
于此有渐次说——当佛陀觉悟正觉后，独坐一床七日，期间有诸天欲知佛不坐起原因，生疑惑。一日，佛陀成正觉，次日起身，以殊胜神变于空中显现，驱散疑惑。在床东壁站立，注视觉树，观诸无数百千劫修习波罗蜜力，静坐七日，此处名无垢纪念。床及其前后间隙，绕以宝石行走，七日静坐，此为宝石行走纪念。西方诸天建宝殿，佛在床前研习阿毗达摩，名为宝殿纪念。由此佛旁坐满四七日后，第五七日走向觉树斑竹下，以床作座而坐。
Tamhā samādhimhā vuṭṭhāsīti tato phalasamāpattisamādhito yathākālaparicchedaṃ vuṭṭhahi, vuṭṭhahitvā ca pana tattha evaṃ nisinne bhagavati eko brāhmaṇo taṃ gantvā pañhaṃ pucchi. Tena vuttaṃ ‘‘atha kho aññataro’’tiādi. Tattha aññataroti nāmagottavasena anabhiññāto apākaṭo eko. Huṃhuṅkajātikoti so kira diṭṭhamaṅgaliko mānathaddho mānavasena kodhavasena ca sabbaṃ avokkhajātikaṃ passitvā jigucchanto ‘‘huṃhu’’nti karonto vicarati, tasmā ‘‘huṃhuṅkajātiko’’ti vuccati, ‘‘huhukkajātiko’’tipi pāṭho. Brāhmaṇoti jātiyā brāhmaṇo.
由此三昧起立，彼时已入果位的三昧者，依时间分限起身。然起身后，在此端坐世尊所处之地，有一婆罗门独自前来，向世尊问话。对此，世尊答曰“此后有一人……”等语。此处所说“一人”者，按姓名及族属尚未确知，未被揭露者也。彼人名为胡胡近贞，据说一名为胡胡近贞，乃某国卑贱贪欲多恚愤之男子，目睹诸恶因缘，感到厌恶而发出“胡胡”声，故称之“胡胡近贞”，亦作“呼呼近贞”版本。婆罗门者，谓其出身婆罗门族也。
Yena bhagavāti yassaṃ disāyaṃ bhagavā nisinno. Bhummatthe hi etaṃ karaṇavacanaṃ . Yena vā disābhāgena bhagavā upasaṅkamitabbo, tena disābhāgena upasaṅkami. Atha vā yenāti hetuatthe karaṇavacanaṃ, yena kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti attho. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakārarogadukkhābhipīḷitattā āturakāyehi mahājanehi mahānubhāvo bhisakko viya rogatikicchanatthaṃ, nānāvidhakilesabyādhipīḷitattā āturacittehi devamanussehi kilesabyādhitikicchanatthaṃ dhammassavanapañhapucchanādikāraṇehi bhagavā upasaṅkamitabbo. Tena ayampi brāhmaṇo attano kaṅkhaṃ chinditukāmo upasaṅkami.
所谓‘世尊’，指其坐处周向。‘坐处’为动作词语。或以方向论，谓世尊应由某方向近前，故朝此方向而进。亦作‘缘故’意，指因缘故世尊应为天人与人类所近前，故依此因缘近前。何因缘使世尊应被近前？为令身心受多疾病痛苦之众病者、大人民力者、医师般的人类克服疾病；亦为令受到各种烦恼病苦之有情众生，因闻法应答问故，世尊应被近前。由此婆罗门欲灭自身怀疑而前来近前世尊。
Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā yaṃ ṭhānaṃ upasaṅkami, tatopi bhagavato samīpabhūtaṃ āsannataraṃ ṭhānaṃ upagantvāti attho. Sammodīti samaṃ sammā vā modi, bhagavā cānena, sopi bhagavatā ‘‘kacci bhoto khamanīyaṃ kacci yāpanīya’’ntiādinā paṭisanthārakaraṇavasena samappavattamodo ahosi. Sammodanīyanti sammodanārahaṃ sammodajananayoggaṃ. Kathanti kathāsallāpaṃ. Sāraṇīyanti saritabbayuttaṃ sādhujanehi pavattetabbaṃ, kālantare vā cintetabbaṃ. Vītisāretvāti niṭṭhāpetvā. Ekamantanti bhāvanapuṃsakaniddeso. Ekasmiṃ ṭhāne, atisammukhādike cha nisajjadose vajjetvā ekasmiṃ padeseti attho. Etadavocāti etaṃ idāni vattabbaṃ ‘‘kittāvatā nu kho’’tiādivacanaṃ avoca.
“前来近前”，意谓不懈接近引导之义。亦有曰，前来至某处，亦即临近世尊所在之适宜境地，择近取便之义。“同意”者为“同一、善同”，世尊对彼亦有应答，彼因此生起欢喜。所谓“应欢喜”即实在有令所欢喜之因，欢喜之物也。又“应欢喜”者能生欢喜者也。此中“说话”乃交谈言语。“应受者”，谓应当被流传、被维持、被思量，在未来时中被思惟。“了结”者，即已终结、完成、灭除。“一方”者，指演说语句之某一处地点。言此之意，彼时应说“究竟如何...？”等语而发问。
Tattha kittāvatāti kittakena pamāṇena. Nūti saṃsayatthe nipāto. Khoti padapūraṇe. Bhoti brāhmaṇānaṃ jātisamudāgataṃ ālapanaṃ. Tathā hi vuttaṃ – ‘‘bhovādi nāma so hoti, sace hoti sakiñcano’’ti (ma. ni. 2.457; dha. pa. 396). Gotamāti bhagavantaṃ gottena ālapati. Kathaṃ panāyaṃ brāhmaṇo sampatisamāgato bhagavato gottaṃ jānātīti? Nāyaṃ sampatisamāgato, chabbassāni padhānakaraṇakāle upaṭṭhahantehi pañcavaggiyehi saddhiṃ caramānopi, aparabhāge taṃ vataṃ chaḍḍetvā uruvelāyaṃ senanigame eko adutiyo hutvā piṇḍāya caramānopi tena brāhmaṇena diṭṭhapubbo ceva sallapitapubbo ca. Tena so pubbe pañcavaggiyehi gayhamānaṃ bhagavato gottaṃ anussaranto, ‘‘bho gotamā’’ti bhagavantaṃ gottena ālapati. Yato paṭṭhāya vā bhagavā mahābhinikkhamanaṃ nikkhamanto anomanadītīre pabbajito, tato pabhuti ‘‘samaṇo gotamo’’ti cando viya sūriyo viya ca pākaṭo paññāto, na tassa gottajānane kāraṇaṃ gavesitabbaṃ.
此中“量部”即以计量之数词。“乃”字为无疑词，“确实”之意。又“胜境”即婆罗门出生之族群语音。正如《大毗尼》所说：“有谓‘彼为婆罗门，如是若是’”。意谓以名字为标志称呼世尊为“果德玛”。然若婆罗门未亲历遇见，将难洞察世尊族属为何。此婆罗门并非亲证者，昔日随有五族学生同行，亦离去，后又归于乌鲁维利亚军营，落单游行乞食。此婆罗门曾见且曾言及世尊族属，回忆曰“噢，果德玛”，即称世尊姓名。世尊自出游走于安曼那洲彼岸之时，明彰如月光太阳，显然智慧不应寻找其族属。
Brāhmaṇakaraṇāti brāhmaṇaṃ karontīti brāhmaṇakaraṇā, brāhmaṇabhāvakarāti attho. Ettha ca kittāvatāti etena yehi dhammehi brāhmaṇo hoti, tesaṃ dhammānaṃ parimāṇaṃ pucchati. Katame ca panāti iminā tesaṃ sarūpaṃ pucchati.
所谓婆罗门作意，即作婆罗门之行为，谓成就婆罗门身份之义。此中“量部”指以何量度，问其限度何在。乃询问婆罗门之诸法之量何其大小。欲知何者为该问也，询问其法之相同质类何等。
Etamatthaṃ viditvāti etaṃ tena puṭṭhassa pañhassa sikhāpattaṃ atthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi, na pana tassa brāhmaṇassa dhammaṃ desesi. Kasmā? Dhammadesanāya abhājanabhāvato. Tathā hi tassa brāhmaṇassa imaṃ gāthaṃ sutvā na saccābhisamayo ahosi. Yathā ca imassa, evaṃ upakassa ājīvakassa buddhaguṇappakāsanaṃ. Dhammacakkappavattanato hi pubbabhāge bhagavatā bhāsitaṃ paresaṃ suṇantānampi tapussabhallikānaṃ saraṇadānaṃ viya vāsanābhāgiyameva jātaṃ, na sekkhabhāgiyaṃ, na nibbedhabhāgiyaṃ. Esā hi dhammatāti.
“知此义”，指其已初问疑问时，认识该问题之义，于此时刻发出此偈语为答案，非对婆罗门传授真实法义。何以故？因教法之说应当平等无偏离。彼婆罗门听此偈语后，未证真实，其状如同阿旃陀及阿阇世述说佛之德行。因初转法轮时，世尊所说法，使听法者感得如施舍无畏之福，诸众非得道、非涅槃者。此即谓法义。
Tattha yo brāhmaṇoti yo bāhitapāpadhammatāya brāhmaṇo, na diṭṭhamaṅgalikatāya huṃhuṅkārakasāvādipāpadhammayutto hutvā kevalaṃ jātimattakena brahmaññaṃ paṭijānāti. So brāhmaṇo bāhitapāpadhammattā huṃhuṅkārappahānena nihuṃhuṅko, rāgādikasāvābhāvena nikkasāvo, bhāvanānuyogayuttacittatāya yatatto, sīlasaṃyamena vā saṃyatacittatāya yatatto, catumaggañāṇasaṅkhātehi vedehi antaṃ saṅkhārapariyosānaṃ nibbānaṃ, vedānaṃ vā antaṃ gatattā vedantagū. Maggabrahmacariyassa vusitattā vusitabrahmacariyo, dhammena so brahmavādaṃ vadeyya ‘‘brāhmaṇo aha’’nti etaṃ vādaṃ dhammena ñāyena vadeyya. Yassa sakalalokasannivāsepi kuhiñci ekārammaṇepi rāgussado, dosussado, mohussado, mānussado, diṭṭhussadoti ime ussadā natthi, anavasesaṃ pahīnāti attho.
于此，谓为婆罗门者，指以显扬恶行之婆罗门，非以见善利之因而自称为婆罗门者。此人仅凭生身之缘，执迷于自我身份，沾染吼叫等恶行，难离恶念如嗔等。若能断除吼叫之恶法，去除由嗔等所生之烦恼习气，依修行而发起精进之意，或以戒律调摄心意之清净，则凭四圣道之智，证得诸行之尽，达涅槃境界，亦即苦之终结。倘若精进正行得已成熟，则为成熟正行者，此时以法理宣说称之曰「婆罗门」。唯有遍于诸天人世，心绝无嗔、贪、痴、傲慢及邪见之人，即是彻底断尽了烦恼之义。
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释终了。
5. Brāhmaṇasuttavaṇṇanā五、《婆罗门经》注释
§5
5. Pañcame sāvatthiyanti evaṃnāmake nagare. Tañhi savatthassa nāma isino nivāsaṭṭhāne māpitattā sāvatthīti vuccati, yathā kākandī, mākandīti. Evaṃ tāva akkharacintakā. Aṭṭhakathācariyā pana bhaṇanti – yaṃkiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthīti sāvatthi. Satthasamāyoge ca kimettha bhaṇḍamatthīti pucchite sabbamatthītipi vacanaṃ upādāya sāvatthīti.
第五条，谓之萨伐提者，即名为萨伐提之城。其名缘起于此：在萨伐提所居之地，有称为“伊西那”的居民，因此此地称为萨伐提，如同其他地名凯坎迪、马坎迪一般。此乃文字之名称。然注疏作者又言，世间凡人所享受或受用之事物，尽皆包含于此，即称为萨伐提。至于佛陀降临时，有人问此地之意义时，众人又以“诸事皆具，悉在斯处”之意，称为萨伐提。
‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;
「一切众生皆具一切之所需，且悉心迷于萨伐提。」
Tasmā sabbamupādāya, sāvatthīti pavuccatī’’ti. (ma. ni. aṭṭha. 1.14);
「因此聚集万物，名曰萨伐提。」如是宣说。
Tassaṃ sāvatthiyaṃ, samīpatthe cetaṃ bhummavacanaṃ. Jetavaneti attano paccatthike jinātīti jeto, raññā vā paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃ nāmameva katanti jeto. Vanayatīti vanaṃ, attano sampattiyā sattānaṃ attani bhattiṃ karoti uppādetīti attho. Vanuke iti vā vanaṃ, nānāvidhakusumagandhasammodamattakokilādivihaṅgavirutālāpehi mandamārutacalitarukkhasākhāpallavahatthehi ca ‘‘etha maṃ paribhuñjathā’’ti pāṇino yācati viyāti attho. Jetassa vanaṃ jetavanaṃ. Tañhi jetena kumārena ropitaṃ saṃvaddhitaṃ paripālitaṃ. Sova tassa sāmī ahosi, tasmā jetavananti vuccati, tasmiṃ jetavane.
此处指萨伐提，乃城近郊之土地称为“揭德林”。所谓揭德即胜利，或指佛陀本身，亦或指所辖之王者，或言胜利以求吉祥故名。所谓‘森林’，乃林荫之所，彼处众生凭仗此森林以为食住，不断生成。亦称为‘树林地’，林中有鲜花芬芳，鸟类欢唱，微风轻拂树枝叶，诸鸟在此处轻声请求饲养，待其垂怜。这片森林即称为“揭德林”，乃由王子揭德所植而成，悉心经营养护。王子为其所有者，故名揭德林，居于揭德林内。
Anāthapiṇḍikassa ārāmeti mātāpitūhi gahitanāmavasena sudatto nāma so mahāseṭṭhi, sabbakāmasamiddhitāya pana vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍaṃ deti, tasmā anāthapiṇḍikoti vuccati. Āramanti ettha pāṇino visesena pabbajitāti ārāmo, pupphaphalādisobhāya nātidūranāccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti anukkaṇṭhitā hutvā vasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahi hiraññakoṭīhi koṭisanthārena kiṇitvā aṭṭhārasahi hiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahi hiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa saṅghassa niyyātito, tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccati. Tasmiṃ anāthapiṇḍikassa ārāme.
给孤独园者，为一名“苏达多”之大富豪，出身良善，积累巨富而不染污秽，慧解悲愿常护众生，长久恒供养孤独者故称为“给孤独”。所谓园，即贵人专为出家弟子所设之处，鲜花果实殷盛，离市不远，景色宜人，有五种可供安坐之处，彼此自由往来，得以欢喜愉悦而久住。又因其具备广泛福德，布施不断，故即便远行归来，亦将自我所有之福禄随带欢喜以往。盖此地由给孤独善长以十八万黄金为价购买，建置十八万黄金值之寝殿，供僧所住，广设大舍利，庄严宏大，布施广施达到四十余萬黄金值。以此福德奉献于佛陀及僧团，故名为“给孤独园”，此园即归属给孤独。
Ettha ca ‘‘jetavane’’ti vacanaṃ purimasāmiparikittanaṃ, ‘‘anāthapiṇḍikassa ārāme’’ti pacchimasāmiparikittanaṃ. Ubhayampi dvinnaṃ pariccāgavisesaparidīpanena puññakāmānaṃ āyatiṃ diṭṭhānugatiāpajjanatthaṃ. Tattha hi dvārakoṭṭhakapāsādakaraṇavasena bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa koṭiyo anāthapiṇḍikassa. Iti tesaṃ pariccāgaparikittanena ‘‘evaṃ puññakāmā puññāni karontī’’ti dassento dhammabhaṇḍāgāriko aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojetīti.
此处“揭德林”一名，是以上方邻近之地称呼；“给孤独长者的园林”是以下方邻近之地称呼。此二者名称的双重使用，是为了特别指出属于两者的广阔园地，目的是为了显示行善积福者得以视见其未来的流转因果。实则，因围墙、城门及宫殿之建造规模，使该地土地拓展至极广大，达有十八亿枚金币之价值；园林中树木密布，无量无边。揭德林周围树木达数千万株，而给孤独长者的园林也多达四十五亿株。由此两处园林之规模与积累之善业显示，体现“如此行善者，确实行诸善业”的道理，法库藏人亦借此说明其他行善者亦必由此等因缘得见其未来流转果报。
Tattha siyā – yadi tāva bhagavā sāvatthiyaṃ viharati, ‘‘jetavane’’ti na vattabbaṃ. Atha jetavane viharati, ‘‘sāvatthiya’’nti na vattabbaṃ. Na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumhā ‘‘samīpatthe etaṃ bhummavacana’’nti. Tasmā yadidaṃ sāvatthiyā samīpe jetavanaṃ, tattha viharanto ‘‘sāvatthiyaṃ viharati jetavane’’ti vutto. Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānadassanatthaṃ sesavacananti.
若世尊当时还住在沙瓦提，则不应称之为“揭德林”；若世尊住于揭德林，则不得说是“沙瓦提”。因二处相距甚远，不可能一时同时居住于二地。对此不得视为平等对待，而须言“就在附近土地方言称此”。故称“沙瓦提”者，是依据鄙区人间狮子居住之地、出家人适应居住环境而生之地二种缘故而称。后世文献成文时，以方便观照更阔境域之意，称其住处为“沙瓦提揭德林”，以示两地关系及影响。
Āyasmā ca sāriputtotiādīsu āyasmāti piyavacanaṃ. Casaddo samuccayattho. Rūpasāriyā nāma brāhmaṇiyā puttoti sāriputto. Mahāmoggallānoti pūjāvacanaṃ. Guṇavisesehi mahanto moggallānoti hi mahāmoggallāno. Revatoti khadiravanikarevato, na kaṅkhārevato. Ekasmiñhi divase bhagavā rattasāṇiparikkhitto viya suvaṇṇayūpo, pavāḷadhajaparivārito viya suvaṇṇapabbato, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, sattaratanasamujjalāya caturaṅginiyā senāya parivārito viya cakkavatti rājā, mahābhikkhusaṅghaparivuto gaganamajjhe candaṃ uṭṭhāpento viya catunnaṃ parisānaṃ majjhe dhammaṃ desento nisinno hoti. Tasmiṃ samaye ime aggasāvakā mahāsāvakā ca bhagavato pāde vandanatthāya upasaṅkamiṃsu.
“尊者”此一敬称，乃对尊者沙利迦等诸圣者所用的尊称。此词由汉语的“凯撒子，婆罗门女子之子”等语根聚合而来。尊者沙利迦，为婆罗门家庭所生。尊者摩诃穆葛兰那，是最高敬称。以其具足诸特殊品质故称大摩诃穆葛兰那。尊者雷瓦达生活在柯提森林，名非来源于怀疑。世尊一日如被夜光包围似的，金塔耸立，红旗飘扬，金色山峦环绕，九十万天鹅飞翔，天鹅之王环绕佛陀国度，七宝辉煌的四马战车军队环绕，如同天地中心的周王，云端中佛陀坐镇诵法讲经于四众中。于此时，佛陀的顶级弟子及众多弟子前来敬礼于佛足之下。
Bhikkhū āmantesīti attānaṃ parivāretvā nisinnabhikkhū te āgacchante dassetvā abhāsi. Bhagavā hi te āyasmante sīlasamādhipaññādiguṇasampanne paramena upasamena samannāgate paramāya ākappasampattiyā yutte upasaṅkamante passitvā pasannamānaso tesaṃ guṇavisesaparikittanatthaṃ bhikkhū āmantesi ‘‘ete, bhikkhave, brāhmaṇā āgacchanti, ete, bhikkhave, brāhmaṇā āgacchantī’’ti. Pasādavasena etaṃ āmeḍitaṃ, pasaṃsāvasenātipi vattuṃ yuttaṃ. Evaṃ vutteti evaṃ bhagavatā te āyasmante ‘‘brāhmaṇā’’ti vutte. Aññataroti nāmagottena apākaṭo, tassaṃ parisāyaṃ nisinno eko bhikkhu. Brāhmaṇajātikoti brāhmaṇakule jāto. So hi uḷārabhogā brāhmaṇamahāsālakulā pabbajito. Tassa kira evaṃ ahosi ‘‘ime lokiyā ubhatosujātiyā brāhmaṇasikkhānipphattiyā ca brāhmaṇo hoti, na aññathāti vadanti, bhagavā ca ete āyasmante brāhmaṇāti vadati, handāhaṃ bhagavantaṃ brāhmaṇalakkhaṇaṃ puccheyya’’nti etadatthameva hi bhagavā tadā te there ‘‘brāhmaṇā’’ti abhāsi. Brahmaṃ aṇatīti brāhmaṇoti hi jātibrāhmaṇānaṃ nibbacanaṃ. Ariyā pana bāhitapāpatāya brāhmaṇā. Vuttañhetaṃ – ‘‘bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccatī’’ti (dha. pa. 388). Vakkhati ca ‘‘bāhitvā pāpake dhamme’’ti.
比库们接见来人，自行整队端坐。世尊见诸尊者，具足戒、定、慧三资粮，归于最上安稳，具足终极的圆满力量，心中欢喜安详，观察以殊胜功德赞叹诸来者，于是令比库们说：“诸比库，此中有婆罗门来者，此中有婆罗门来者。”这指令以欢喜之意发出，应赞称亦宜如此。于是这“婆罗门”一词由世尊说出。又有一人，名姓不彰，独坐众中，生于婆罗门贵族家庭，丧失豪华丰盛家产而出家修道。其时言：“世间以双重家世、婆罗门教义相应之修习，即谓婆罗门，非他法也。世尊亦称此诸尊者为‘婆罗门’。或当向佛陀询问‘婆罗门之义’，当时佛亦复言‘婆罗门’。婆罗门——此意即不受生死染污，断离恶果，是圣者。”圣者乃因斩除外道恶法而称为婆罗门。经云：“外离恶法者为婆罗门，行为恰当者谓之出家。”又云：“弃恶法者...”
Etamatthaṃ viditvāti etaṃ brāhmaṇasaddassa paramatthato sikhāpattamatthaṃ jānitvā. Imaṃ udānanti imaṃ paramatthabrāhmaṇabhāvadīpakaṃ udānaṃ udānesi.
由此明了其义，此为‘婆罗门’名号的最高意义与修持核心。佛于此发出赞叹启示，这首称为极义婆罗门风范之偈颂。
Tattha bāhitvāti bahi katvā, attano santānato nīharitvā samucchedappahānavasena pajahitvāti attho. Pāpake dhammeti lāmake dhamme, duccaritavasena tividhaduccaritadhamme, cittuppādavasena dvādasākusalacittuppāde, kammapathavasena dasākusalakammapathe, pavattibhedavasena anekabhedabhinne sabbepi akusaladhammeti attho. Ye caranti sadā satāti ye sativepullappattatāya sabbakālaṃ rūpādīsu chasupi ārammaṇesu satatavihāravasena satā satimanto hutvā catūhi iriyāpathehi caranti. Satiggahaṇeneva cettha sampajaññampi gahitanti veditabbaṃ. Khīṇasaṃyojanāti catūhipi ariyamaggehi dasavidhassa saṃyojanassa samucchinnattā parikkhīṇasaṃyojanā. Buddhāti catusaccasambodhena buddhā. Te ca pana sāvakabuddhā, paccekabuddhā , sammāsambuddhāti tividhā, tesu idha sāvakabuddhā adhippetā. Teve lokasmi brāhmaṇāti te seṭṭhatthena brāhmaṇasaṅkhāte dhamme ariyāya jātiyā jātā, brāhmaṇabhūtassa vā bhagavato orasaputtāti imasmiṃ sattaloke paramatthato brāhmaṇā nāma, na jātigottamattehi, na jaṭādhāraṇādimattena vāti attho. Evaṃ imesu dvīsu suttesu brāhmaṇakarā dhammā arahattaṃ pāpetvā kathitā, nānajjhāsayatāya pana sattānaṃ desanāvilāsena abhilāpanānattena desanānānattaṃ veditabbaṃ.
此中“弃除”者，意指舍弃自身种种家世恩爱，舍除断绝所有，与杀灭断绝之意相同。所谓恶法者，是指染污之法，恶行之法，十二种不善心生，十种劣业行为，以及诸多差别业果之不善法。那些常住常行于世，时常精勤于六入及色等六境，常常保持正念，六道随行，行四正勤，堪知其亦是正念坚定者。所谓断除烦恼，即以四圣谛八正道斩断十圣缚，达成断灭烦恼。佛者、即四圣谛证觉者。又分为三类佛：声闻佛、缘觉佛、正觉佛；其中此处以上者为声闻佛。他们在世间被称为婆罗门，是高贵的圣谛出生之义，是圣者之姓氏，不是单纯按种姓或血统来释义，亦非凭发髻等外表。祛除二见之争，实说明此二教派文献中婆罗门教义所传者，为证得阿拉汉际界之法，虽呈现不同观点，但皆非误解之教义，以此为准。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释终了。
6. Mahākassapasuttavaṇṇanā6. 大咖萨巴经注释
§6
6. Chaṭṭhe rājagaheti evaṃnāmake nagare. Tañhi mahāmandhātumahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. ‘‘Durabhibhavanīyattā paṭirājūnaṃ gahabhūtanti rājagaha’’ntiādinā aññenettha pakārena vaṇṇayanti. Kintehi? Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ yakkhapariggahitaṃ tesaṃ vasanaṭṭhānaṃ hutvā tiṭṭhati. Veḷuvane kalandakanivāpeti veḷuvananti tassa vihārassa nāmaṃ. Taṃ kira aṭṭhārasahatthubbedhena pākārena parikkhittaṃ buddhassa bhagavato vasanānucchavikāya mahatiyā gandhakuṭiyā aññehi ca pāsādakuṭileṇamaṇḍapacaṅkamadvārakoṭṭhakādīhi paṭimaṇḍitaṃ bahi veḷūhi parikkhittaṃ ahosi nīlobhāsaṃ manoramaṃ, tena ‘‘veḷuvana’’nti vuccati. Kalandakānañcettha nivāpaṃ adaṃsu, tasmā ‘‘kalandakanivāpo’’ti vuccati. Pubbe kira aññataro rājā taṃ uyyānaṃ kīḷanatthaṃ paviṭṭho surāmadamatto divāseyyaṃ upagato supi, parijanopissa ‘‘sutto rājā’’ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi. Atha surāgandhena aññatarasmā rukkhasusirā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati. Taṃ disvā rukkhadevatā ‘‘rañño jīvitaṃ dassāmī’’ti kalandakavesena gantvā kaṇṇamūle saddamakāsi. Rājā paṭibujjhi, kaṇhasappo nivatto. So taṃ disvā ‘‘imāya kāḷakāya mama jīvitaṃ dinna’’nti kāḷakānaṃ nivāpaṃ tattha paṭṭhapesi, abhayaghosañca ghosāpesi. Tasmā tato paṭṭhāya taṃ ‘‘kalandakanivāpa’’nti saṅkhaṃ gataṃ. Kalandakāti hi kāḷakānaṃ nāmaṃ, tasmiṃ veḷuvane kalandakanivāpe.
第六章曰『王舍城』，此名即是这座城市的名称。因佛陀居住期间由大臣曼陀、大爱弥多等人守护，所以称为『王舍城』。又因其难以被侵扰，成为诸王的坚固府邸，故又云『王舍城』，他人亦以此义称述。为何称此名？此乃该城名号。此城于佛陀时代及转轮圣王时代为城邑，衰败后荒无人烟，由夜叉守护，成为其栖身之所。"竹林"为一名，意指佛陀住处的竹子林苑。该地以十八肘为界，由佛陀所住之广阔香殿、其他厅舍、廊门、围墙等建筑，外被竹篱环绕，呈现淡蓝色光泽，其景色宜人，故名"竹林"。竹林中名为"犍陀罗"者，往昔有国王为游玩园中，经常携酒入内日夜畅饮。时有一黑猿离开树枝，面向国王而来。见之树神便化作犍陀罗服装至树根处击木以示意国王救命。国王理会黑猿回避。黑猿见状说：“为了你，我将生命置于此。”遂安置黑猿。国王闻之，以犍陀罗之名，号此园曰 "犍陀罗园"。犍陀罗者，亦即犍陀罗服装之名，此园即称"犍陀罗园"。
Mahākassapoti mahantehi sīlakkhandhādīhi samannāgatattā mahanto kassapoti mahākassapo, apica kumārakassapattheraṃ upādāya ayaṃ mahāthero ‘‘mahākassapo’’ti vuccati. Pippaliguhāyanti tassā kira guhāya dvārasamīpe eko pippalirukkho ahosi, tena sā ‘‘pippaliguhā’’ti paññāyittha. Tassaṃ pippaliguhāyaṃ. Ābādhikoti ābādho assa atthīti ābādhiko, byādhikoti attho. Dukkhitoti kāyasannissitaṃ dukkhaṃ sañjātaṃ assāti dukkhito, dukkhappattoti attho. Bāḷhagilānoti adhimattagelañño, taṃ pana gelaññaṃ sato sampajāno hutvā adhivāsesi. Athassa bhagavā taṃ pavattiṃ ñatvā tattha gantvā bojjhaṅgaparittaṃ abhāsi, teneva therassa so ābādho vūpasami. Vuttañhetaṃ bojjhaṅgasaṃyutte –
摩诃迦叶者，因其具足广大戒法等功德，是名大迦叶。其所依止之幼年迦叶长老，故称摩诃迦叶。所谓"胡椒洞"者，因该洞附近有一株胡椒树，故名胡椒洞。该洞有痛苦者之意，痛即疾病。忧愁即心理苦痛，痼疾指顽固病症，于此状况下佛陀了知此事，前往胡椒洞，为该长老说觉支法门，使其病痛获得安稳。关于此觉支的开示，见觉支品中详述。
‘‘Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā…pe… etadavoca – ‘kacci te, kassapa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’ti? ‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me bhante, dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’ti.
世尊曾说：“当时摩诃迦叶尊者，在胡椒洞内修行，身受病痛，忧郁而有疑难。傍晚时分，世尊从静室起身，来至尊者处，坐于已定座位。尊者得见佛陀，即问：“迦叶，有忍受的苦，有难耐的苦吗？有没有感受痛苦时还不能忍受，或能忍受而心有所知？”大迦叶答：“尊敬的世尊，我无难忍之痛苦，无不能忍之苦，我身虽痛且苦，但心能忍受且了知，无不能忍与心不能知之异。”
‘‘‘Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahūlīkatā abhiññāya sambodhāya nibbānāya saṃvattantī’ti. ‘Taggha bhagavā bojjhaṅgā, taggha, sugata, bojjhaṅgā’’’ti.
佛言：“迦叶，七种觉支由我正知、正修、反复增长，通达神通、觉悟、涅槃。何为七？一为正念觉支，是我正知修行增长致达神通觉醒涅槃者；余续七支俱如是。尤以舍觉支亦正知修行增长而致神通、觉悟、涅槃。迦叶，此七觉支，皆由我正知、正修、增长，导向神通、觉悟、涅槃。”大迦叶说：“善哉，世尊！觉支正妙！正妙！尊者大善觉支。”
‘‘Idamavoca bhagavā. Attamano āyasmā mahākassapo bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā, tathā pahīno cāyasmato mahākassapassa so ābādho ahosī’’ti.
佛言：“如是说，摩诃迦叶尊者喜悦佛所说法。尊者身疾渐愈，而病痛亦消失。”
Tena vuttaṃ – ‘‘atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsī’’ti.
经言：“当时摩诃迦叶尊者后来，病痛复发。”
Etadahosīti pubbe gelaññadivasesu saddhivihārikehi upanītaṃ piṇḍapātaṃ paribhuñjitvā vihāre eva ahosi. Athassa tamhā ābādhā vuṭṭhitassa etaṃ ‘‘yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyya’’nti parivitakko ahosi. Pañcamattāni devatāsatānīti sakkassa devarañño paricārikā pañcasatā kakuṭapādiniyo accharāyo. Ussukkaṃ āpannāni hontīti therassa piṇḍapātaṃ dassāmāti pañcapiṇḍapātasatāni sajjetvā suvaṇṇabhājanehi ādāya antarāmagge ṭhatvā, ‘‘bhante, imaṃ piṇḍapātaṃ gaṇhatha, saṅgahaṃ no karothā’’ti vadamānā piṇḍapātadāne yuttappayuttāni honti. Tena vuttaṃ ‘‘āyasmato mahākassapassa piṇḍapātappaṭilābhāyā’’ti.
此事的来由是：从前，在连日的信佛修行者们中带来乞食后，他们在僧房内享用。后来他（即大咖萨巴长老）染病后，心念生起：“假使我能前往王舍城接受乞食”，即表现了这样的心念。所谓“五百天众”，是指萨咖天帝的仆从五百名身披右肩袒露法衣的天众。由于（乞食）准备不足，因此视长老的乞食布施而示现五百个乞食供养器皿，置于居室走廊，口中说“比库，应当取用这乞食，不要积存”，这样乞食布施行为便是适宜的。于是便有言说“是为长老大咖萨巴比库的乞食布施得利”。
Sakko kira devarājā therassa cittappavattiṃ ñatvā tā accharāyo uyyojesi ‘‘gacchatha tumhe ayyassa mahākassapattherassa piṇḍapātaṃ datvā attano patiṭṭhaṃ karothā’’ti. Evaṃ hissa ahosi ‘‘imāsu sabbāsu gatāsu kadāci ekissāpi hatthato piṇḍapātaṃ thero paṭiggaṇheyya, taṃ tassā bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Paṭikkhipi thero, ‘‘bhante , mayhaṃ piṇḍapātaṃ gaṇhatha, mayhaṃ piṇḍapātaṃ gaṇhathā’’ti vadantiyo ‘‘gacchatha tumhe katapuññā mahābhogā, ahaṃ duggatānaṃ saṅgahaṃ karissāmī’’ti vatvā, ‘‘bhante, mā no nāsetha, saṅgahaṃ no karothā’’ti vadantiyo punapi paṭikkhipitvā punapi apagantuṃ anicchamānā yācantiyo ‘‘na attano pamāṇaṃ jānātha, apagacchathā’’ti vatvā accharaṃ pahari. Tā therassa accharāsaddaṃ sutvā santajjitā ṭhātuṃ asakkontiyo palāyitvā devalokameva gatā. Tena vuttaṃ – ‘‘pañcamattāni devatāsatāni paṭikkhipitvā’’ti.
天帝萨咖了解大咖萨巴长老的心念后，遣使天众起誓：“你们前去，将乞食布施给大咖萨巴比库，并以此来成就己身的功德。”因而他心中知晓：“在所有这些天众之中，某一时刻必有一位能亲手接受长老的乞食布施，这将长久利益于他们，带来安乐。”长老起身请求说：“比库们啊，请收受我的乞食吧，请收受我的乞食。”而天众回应说：“你们去吧，广大富有的众生们，我将断绝恶趣的缠累。”又说：“比库们啊，请莫遗弃我们，不要积存。”天众再三推辞、怀有不愿离去的心念请求：“不要自称能力有限，去吧。”一面叱责天众。天众闻此斥责声后，心生恐惧，不能停留，便逃遁去了天界。因此有言说“推辞了那五百天众”。
Pubbaṇhasamayanti pubbaṇhe ekaṃ samayaṃ, ekasmiṃ kāle. Nivāsetvāti vihāranivāsanaparivattanavasena nivāsanaṃ daḷhaṃ nivāsetvā. Pattacīvaramādāyāti cīvaraṃ pārupitvā pattaṃ hatthena gahetvā. Piṇḍāya pāvisīti piṇḍapātatthāya pāvisi. Daliddavisikhāti duggatamanussānaṃ vasanokāso. Kapaṇavisikhāti bhogapārijuññappattiyā dīnamanussānaṃ vāso. Pesakāravisikhāti tantavāyavāso. Addasā kho bhagavāti kathaṃ addasa? ‘‘Ābādhā vuṭṭhito mama putto kassapo kinnu kho karotī’’ti āvajjento veḷuvane nisinno eva bhagavā dibbacakkhunā addasa.
清晨时分，在一天之初，天尊独自安住於稳固的僧房中。持净衣服，持衣单手捧着乞食器皿，前往乞食之所。称“穷苦衣”，是指恶趣中众生所衣之服。称“贪欲衣”，是指因爱好财宝被困的贫贱众生所著。称“劣质衣”，是纤维缠结成的衣服。世尊借由神通眼辨察：“我大咖萨巴长老的儿子究竟在做何事？”于是在竹林静坐时，用神眼观察之。
Etamatthaṃviditvāti yāyaṃ āyasmato mahākassapassa pañcahi accharāsatehi upanītaṃ anekasūpaṃ anekabyañjanaṃ dibbapiṇḍapātaṃ paṭikkhipitvā kapaṇajanānuggahappaṭipatti vuttā, etamatthaṃ jānitvā. Imaṃ udānanti imaṃ paramappicchatādassanamukhena khīṇāsavassa tādībhāvānubhāvadīpakaṃ udānaṃ udānesi.
因了知此义，即知大咖萨巴长老借由五百天众引领多种法器供养得来的神不可思议之乞食，于是传授这偈语：此偈语如是，用以启示灭尽烦恼、通达彼境、体验如法的实相。
Tattha anaññaposinti aññaṃ posetīti aññaposī, na aññaposī anaññaposī, attanā posetabbassa aññassa abhāvena adutiyo, ekakoti attho. Tena therassa subharataṃ dasseti. Thero hi kāyaparihārikena cīvarena kucchiparihārikena ca piṇḍapātena attānameva posento paramappiccho hutvā viharati, aññaṃ ñātimittādīsu kañci na poseti katthaci alaggabhāvato. Atha vā aññena aññatarena posetabbatāya abhāvato anaññaposī. Yo hi ekasmiṃyeva paccayadāyake paṭibaddhacatupaccayo so anaññaposī nāma na hoti ekāyattavuttito . Thero pana ‘‘yathāpi bhamaro puppha’’nti (dha. pa. 49) gāthāya vuttanayena jaṅghābalaṃ nissāya piṇḍāya caranto kulesu niccanavo hutvā missakabhattena yāpeti. Tathā hi naṃ bhagavā candūpamappaṭipadāya thomesi. Aññātanti abhiññātaṃ, yathābhuccaguṇehi patthaṭayasaṃ, teneva vā anaññaposibhāvena appicchatāsantuṭṭhitāhi ñātaṃ. Atha vā aññātanti sabbaso pahīnataṇhatāya lābhasakkārasilokanikāmanahetu attānaṃ jānāpanavasena na ñātaṃ. Avītataṇho hi pāpiccho kuhakatāya sambhāvanādhippāyena attānaṃ jānāpeti. Dantanti chaḷaṅgupekkhāvasena indriyesu uttamadamanena dantaṃ. Sāre patiṭṭhitanti vimuttisāre avaṭṭhitaṃ, asekkhasīlakkhandhādike vā sīlādisāre patiṭṭhitaṃ. Khīṇāsavaṃ vantadosanti kāmāsavādīnaṃ catunnaṃ āsavānaṃ anavasesaṃ pahīnattā khīṇāsavaṃ. Tato eva rāgādidosānaṃ sabbaso vantattā vantadosaṃ. Tamahaṃ brūmi brāhmaṇanti taṃ yathāvuttaguṇaṃ paramatthabrāhmaṇaṃ ahaṃ brāhmaṇanti vadāmīti. Idhāpi heṭṭhā vuttanayeneva desanānānattaṃ veditabbaṃ.
此处解释“五无所养”和“唯一所养”的义理。“无他所养”为无因缘他力而养；“他所养”则是依赖他所养。仅一所养为义。长老意涵是：长老虽以布衣破布及乞食自养己身，却斩断诸恶欲，心恒清净，不养亲友等他事；或因缺乏缘起条件未能养他。若与他相养因缘不合，即为无他所养。长老以偈喻蜂依花采蜜，终日勤劳咀嚼蜜汁，养护宗族，世尊通过净观法护持此事。所谓“他知”，指能自知此义，而以此无他所养的心态常乐其养。又所谓“无染”，谓断尽贪瞋痴等烦恼与三界之欲，不受其惑。所谓“调伏”则以六根观察调伏，处于解脱、守戒的境地。所谓“尽灭”，谓四圣谛的断尽烦恼，名为尽灭。此即释曰：我称自己为婆罗门，即称为真正的婆罗门，理念如是。此理亦可由其他偈语知晓。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Ajakalāpakasuttavaṇṇanā7. 阿迦喇巴咖经注释
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7. Sattame pāvāyanti evaṃnāmake mallarājūnaṃ nagare. Ajakalāpake cetiyeti ajakalāpakena nāma yakkhena pariggahitattā ‘‘ajakalāpaka’’nti laddhanāme manussānaṃ cittīkataṭṭhāne . So kira yakkho aje kalāpe katvā bandhanena ajakoṭṭhāsena saddhiṃ baliṃ paṭicchati, na aññathā, tasmā ‘‘ajakalāpako’’ti paññāyittha. Keci panāhu – ajake viya satte lāpetīti ajakalāpakoti. Tassa kira sattā baliṃ upanetvā yadā ajasaddaṃ katvā baliṃ upaharanti, tadā so tussati, tasmā ‘‘ajakalāpako’’ti vuccatīti. So pana yakkho ānubhāvasampanno kakkhaḷo pharuso tattha ca sannihito, tasmā taṃ ṭhānaṃ manussā cittiṃ karonti, kālena kālaṃ baliṃ upaharanti. Tena vuttaṃ ‘‘ajakalāpake cetiye’’ti. Ajakalāpakassa yakkhassa bhavaneti tassa yakkhassa vimāne.
第七事。此名为“阿迦迦罗巴克”，曰马拉王国之城。据传说，有名为阿迦迦罗巴克之夜叉，因护卫此地而得名。人们因其势力强盛，名号叫“阿迦迦罗巴克”。还有说法如：“如同野兽般驱赶人”，故得此称。此夜叉常以符咒驱使牵制活物，借弟弟的注连绳绳索羁束，聚合法力以施展能力，绝非他法。故称“阿迦迦罗巴克”。此夜叉性情粗暴，住此处，人众因敬惧心，在此地甚为崇敬，时常供养。故言“阿迦迦罗巴克崇塔”。阿迦迦罗巴克夜叉的宫殿，谓其夜叉的天宫所在。
Tadā kira satthā taṃ yakkhaṃ dametukāmo sāyanhasamaye eko adutiyo pattacīvaraṃ ādāya ajakalāpakassa yakkhassa bhavanadvāraṃ gantvā tassa dovārikaṃ bhavanapavisanatthāya yāci. So ‘‘kakkhaḷo, bhante, ajakalāpako yakkho, samaṇoti vā brāhmaṇoti vā gāravaṃ na karoti, tasmā tumhe eva jānātha, mayhaṃ pana tassa anārocanaṃ na yutta’’nti tāvadeva yakkhasamāgamaṃ gatassa ajakalāpakassa santikaṃ vātavegena agamāsi. Satthā antobhavanaṃ pavisitvā ajakalāpakassa nisīdanamaṇḍape paññattāsane nisīdi. Yakkhassa orodhā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhaṃsu. Satthā tāsaṃ kālayuttaṃ dhammiṃ kathaṃ kathesi. Tena vuttaṃ – ‘‘pāvāyaṃ viharati ajakalāpake cetiye ajakalāpakassa yakkhassa bhavane’’ti.
当时，世尊欲降伏那夜叉，在傍晚时分，带着一件双层袈裟，来到嗜好无故乱说话的夜叉的居所门前，请求进入其僻静住宅。那夜叉答道：“威严的比库，这嗜妄语的夜叉，不敬重沙门或婆罗门，因此你们自当知道，我对他并无赞许。”说完，便随即以疾风般的速度返回夜叉集会处。世尊进入内室，坐于为那嗜妄语夜叉特设的坐榻上。夜叉群中有人来到世尊面前，敬礼后退到一旁。世尊为他们讲述适时的正法。于是有言：“这流浪者居住于嗜妄语夜叉所住庙宇里。”
Tasmiṃ samaye sātāgirahemavatā ajakalāpakassa bhavanamatthakena yakkhasamāgamaṃ gacchantā attano gamane asampajjamāne ‘‘kiṃ nu kho kāraṇa’’nti āvajjentā satthāraṃ ajakalāpakassa bhavane nisinnaṃ disvā tattha gantvā bhagavantaṃ vanditvā ‘‘mayaṃ, bhante, yakkhasamāgamaṃ gamissāmā’’ti āpucchitvā padakkhiṇaṃ katvā gatā yakkhasannipāte ajakalāpakaṃ disvā tuṭṭhiṃ pavedayiṃsu ‘‘lābhā te, āvuso, ajakalāpaka, yassa te bhavane sadevake loke aggapuggalo bhagavā nisinno, upasaṅkamitvā bhagavantaṃ payirupāsassu, dhammañca suṇāhī’’ti. So tesaṃ kathaṃ sutvā ‘‘ime tassa muṇḍakassa samaṇakassa mama bhavane nisinnabhāvaṃ kathentī’’ti kodhābhibhūto hutvā ‘‘ajja mayhaṃ tena samaṇena saddhiṃ saṅgāmo bhavissatī’’ti cintetvā yakkhasannipātato uṭṭhahitvā dakkhiṇaṃ pādaṃ ukkhipitvā saṭṭhiyojanamattaṃ pabbatakūṭaṃ akkami, taṃ bhijjitvā dvidhā ahosi. Sesaṃ ettha yaṃ vattabbaṃ, taṃ āḷavakasuttavaṇṇanāyaṃ (saṃ. ni. aṭṭha. 1.1.246) āgatanayeneva veditabbaṃ.
当时，从沙滩山地区来的夜叉群，因误解了嗜妄语夜叉住处的实际位置，行至集会时神志不清，彼此问道“这究竟是为什么？”看见庄严坐于嗜妄语夜叉居所中的世尊，他们进去后，礼敬世尊并请教：“尊者，我们想参加夜叉集会。”然后绕行一周后进入，见到了嗜妄语夜叉，对其表示欣慰：“得利了，善友嗜妄语，你居所中的奉事住众，是人间的杰出贤者世尊，近前而礼拜，聆听法教。”嗜妄语夜叉听闻后愤怒起来，心中念：“这须发俱净的沙门竟敢称我居所中有世尊端坐，我今日必与他大战一场。”于是从夜叉群中站起，扬起右足，迈步向南穿越六十由旬的高山，践踏破坏其间的景象，导致两种灾害发生。关于余下内容，应参考《阿拉维迦经注疏》第1章第1节第246条对此事的详细记载。
Ajakalāpakassa samāgamo hi āḷavakasamāgamasadisova ṭhapetvā pañhakaraṇaṃ vissajjanaṃ bhavanato tikkhattuṃ nikkhamanaṃ pavesanañca. Ajakalāpako hi āgacchantoyeva ‘‘etehiyeva taṃ samaṇaṃ palāpessāmī’’ti vātamaṇḍalādike navavasse samuṭṭhāpetvā tehi bhagavato calanamattampi kātuṃ asakkonto nānāvidhappaharaṇahatthe ativiya bhayānakarūpe bhūtagaṇe nimminitvā tehi saddhiṃ bhagavantaṃ upasaṅkamitvā antanteneva caranto sabbarattiṃ nānappakāraṃ vippakāraṃ katvāpi bhagavato kiñci kesaggamattampi nisinnaṭṭhānato calanaṃ kātuṃ nāsakkhi. Kevalaṃ pana ‘‘ayaṃ samaṇo maṃ anāpucchā mayhaṃ bhavanaṃ pavisitvā nisīdatī’’ti kodhavasena pajjali. Athassa bhagavā cittappavattiṃ ñatvā ‘‘seyyathāpi nāma caṇḍassa kukkurassa nāsāya pittaṃ bhindeyya, evaṃ so bhiyyosomattāya caṇḍataro assa, evamevāyaṃ yakkho mayi idha nisinne cittaṃ padūseti, yaṃnūnāhaṃ bahi nikkhameyya’’nti sayameva bhavanato nikkhamitvā abbhokāse nisīdi. Tena vuttaṃ – ‘‘tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hotī’’ti.
嗜妄语夜叉集会，与阿拉维迦集会极为相似，都有丢弃五器物、清扫屋舍、进出活动的规定。嗜妄语夜叉抵达后表示：“我们只想用这些人来讥讽那位沙门。”他们聚集激起狂风暴雨又不能阻止世尊的行程，使用各种恐怖鬼怪、魔物、变化多端的形象，伴随世尊身侧周旋，制造各种骚乱，却无法动摇世尊安然不动的端坐之态。唯独不断愤怒地想着：“这沙门不经询问便进入我的府邸坐下。”世尊了解其心念后，对众人说：“此夜叉如同凶犬破鼻而喷火，愈加暴跳如狂。此夜叉在我身边坐着，心中扭曲，其想法若令我出外，我必然离开。”于是世尊自行离开房舍，坐于外空地。由此得知——“那时世尊于夜幕暗黑时分，坐于屋外空地。”
Tattha rattandhakāratimisāyanti rattiyaṃ andhakaraṇatamasi, cakkhuviññāṇuppattivirahite bahalandhakāreti attho. Caturaṅgasamannāgato kira tadā andhakāro pavattīti. Devoti megho ekamekaṃ phusitakaṃ udakabinduṃ pāteti. Atha yakkho ‘‘iminā saddena tāsetvā imaṃ samaṇaṃ palāpessāmī’’ti bhagavato samīpaṃ gantvā ‘‘akkulo’’tiādinā taṃ bhiṃsanaṃ akāsi. Tena vuttaṃ ‘‘atha kho ajakalāpako’’tiādi. Tattha bhayanti cittutrāsaṃ, chambhitattanti ūrutthambhakasarīrassa chambhitabhāvaṃ. Lomahaṃsanti lomānaṃ pahaṭṭhabhāvaṃ, tīhipi padehi bhayuppattimeva dasseti. Upasaṅkamīti kasmā panāyaṃ evamadhippāyo upasaṅkami, nanu pubbe attanā kātabbaṃ vippakāraṃ akāsīti? Saccamakāsi, taṃ panesa ‘‘antobhavane khemaṭṭhāne thirabhūmiyaṃ ṭhitassa na kiñci kātuṃ asakkhi, idāni bahi ṭhitaṃ evaṃ bhiṃsāpetvā palāpetuṃ sakkā’’ti maññamāno upasaṅkami. Ayañhi yakkho attano bhavanaṃ ‘‘thirabhūmī’’ti maññati, ‘‘tattha ṭhitattā ayaṃ samaṇo na bhāyatī’’ti ca.
夜幕暗黑时分，意味着无光之夜，无有任何眼识现起之光明，如同一切昏暗极致。四种力量同时具足，故此时正是黑暗降临。诸天云雾散落一滴滴水珠。夜叉心念：“我要用此声响去讥讽那沙门。”于是前往世尊近旁，以“疯癫”等言辞恐吓之。记载曰：“那嗜妄语者……”当时其心生恐惧战栗，身躯无法自控，毛发竖立，三处颤栗显现怖畏初起。为何亲近世尊呢？因为他们预知若之前曾以暴力为业，今时世尊稳坐其内府安稳不动，不能轻易摧毁，于是想去代替骚扰。夜叉自称宅地为“稳固之地”，因感其坚固而自信沙门不会畏惧。
Tikkhattuṃ ‘‘akkulo pakkulo’’ti akkulapakkulikaṃ akāsīti tayo vāre ‘‘akkulo pakkulo’’ti bhiṃsāpetukāmatāya evarūpaṃ saddaṃ akāsi. Anukaraṇasaddo hi ayaṃ. Tadā hi so yakkho sineruṃ ukkhipanto viya mahāpathaviṃ parivattento viya ca mahatā ussāhena asanisatasaddasaṅghāṭaṃ viya ekasmiṃ ṭhāne puñjīkataṃ hutvā viniccharantaṃ disāgajānaṃ hatthigajjitaṃ, kesarasīhānaṃ sīhaninnādaṃ , yakkhānaṃ hiṃkārasaddaṃ, bhūtānaṃ aṭṭahāsaṃ, asurānaṃ apphoṭanaghosaṃ , indassa devarañño vajiranigghātanigghosaṃ, attano gambhīratāya vipphārikatāya bhayānakatāya ca avasesasaddaṃ avahasantamiva abhibhavantamiva ca kappavuṭṭhānamahāvātamaṇḍalikāya vinigghosaṃ puthujjanānaṃ hadayaṃ phālentaṃ viya mahantaṃ paṭibhayanigghosaṃ abyattakkharaṃ tikkhattuṃ attano yakkhagajjitaṃ gajji ‘‘etena imaṃ samaṇaṃ bhiṃsāpetvā palāpessāmī’’ti. Yaṃ yaṃ niccharati, tena tena pabbatā papaṭikaṃ muñciṃsu, vanappatijeṭṭhake upādāya sabbesu rukkhalatāgumbesu pattaphalapupphāni sīdayiṃsu, tiyojanasahassavitthatopi himavantapabbatarājā saṅkampi sampakampi sampavedhi, bhummadevatā ādiṃ katvā yebhuyyena devatānampi ahudeva bhayaṃ chambhitattaṃ lomahaṃso, pageva manussānaṃ. Aññesañca apadadvipadacatuppadānaṃ mahāpathaviyā undriyanakālo viya mahatī vibhiṃsanakā ahosi, sakalasmiṃ jambudīpatale mahantaṃ kolāhalaṃ udapādi. Bhagavā pana taṃ saddaṃ ‘‘kimī’’ti amaññamāno niccalo nisīdi, ‘‘mā kassaci iminā antarāyo hotū’’ti adhiṭṭhāsi.
于是三次发出“疯癫与平静”的交替声响，表达欲用怖畏吓唬世尊。那夜叉如同跳跃旋转巨石般，奔走于大地，发出震天吼声。合成各种巨响，诸多狮子吼声、夜叉声、鬼神怪物的嚎叫，以及天帝因雷霆震吼所生之声，应和其沉厚、狂暴、恐怖，使听者无不心生畏惧，震慑大众。那声音如巨风暴般席卷四方，碎裂四周山岳，折断树枝叶，摧毁林冠花果，连大千山上冰雪都感动震荡。地祇诸神也因恐惧而战栗，连众人亦感震惊。诸恶鬼众和飞禽走兽也因这地震般的巨大声响颤栗。整个须弥山洲呈现空前混乱。世尊却默然安坐，不为所动，心定意坚，立下誓言“不容此阻碍于我。”
Yasmā pana so saddo ‘‘akkula pakkula’’ iti iminā ākārena sattānaṃ sotapathaṃ agamāsi, tasmā tassa anukaraṇavasena ‘‘akkulo pakkulo’’ti, yakkhassa ca tassaṃ nigghosanicchāraṇāyaṃ akkulapakkulakaraṇaṃ atthīti katvā ‘‘akkulapakkulikaṃ akāsī’’ti saṅgahaṃ āropayiṃsu. Keci pana ‘‘ākulabyākula iti padadvayassa pariyāyābhidhānavasena akkulo bakkuloti ayaṃ saddo vutto’’ti vadanti yathā ‘‘ekaṃ ekaka’’nti. Yasmā ekavāraṃ jāto paṭhamuppattivaseneva nibbattattā ākuloti ādiattho ākāro, tassa ca kakārāgamaṃ katvā rassattaṃ katanti. Dve vāre pana jāto bakkulo, kulasaddo cettha jātipariyāyo kolaṃkolotiādīsu viya. Vuttaadhippāyānuvidhāyī ca saddappayogoti paṭhamena padena jalābujasīhabyagghādayo, dutiyena aṇḍajaāsīvisakaṇhasappādayo vuccanti, tasmā sīhādiko viya āsīvisādiko viya ca ‘‘ahaṃ te jīvitahārako’’ti imaṃ atthaṃ yakkho padadvayena dassetīti aññe. Apare pana ‘‘akkhulo bhakkhulo’’ti pāḷiṃ vatvā ‘‘akkhetuṃ khepetuṃ vināsetuṃ ulati pavattetīti akkhulo, bhakkhituṃ khādituṃ ulatīti bhakkhulo. Ko paneso? Yakkharakkhasapisācasīhabyagghādīsu aññataro yo koci manussānaṃ anatthāvaho’’ti tassa atthaṃ vadanti. Idhāpi pubbe vuttanayeneva adhippāyayojanā veditabbā.
因那声音中有“疯狂与平静”之辞，借此引诱众生具足生闻圣道之机，故以“疯狂平静”之声结为一词，称为“疯狂平静声”，这即是夜叉为制造恐怖而发出的声音。有人说“疯狂与不疯狂”是双声同义词，如同“一一”、“个个”之类。夜叉喻为不同词根且依发音规律变体区别含义。首次出现，主谓结构取“疯”字为核，续成相应装备的辞汇。第二次出现为“包装”声音，类似家族名称衍生词。依此逻辑，众多动物猛兽诸声皆表自称“我是你生计之主”。另有异说，将此词解作“疯狂食人之兽”，“残害一切生灵者”。这里可见经典中关于词根构词及语源分析的详细说明。
Esote, samaṇa, pisācoti ‘‘ambho, samaṇa, tava pisitāsano pisāco upaṭṭhito’’ti mahantaṃ bheravarūpaṃ abhinimminitvā bhagavato purato ṭhatvā attānaṃ sandhāya yakkho vadati.
这里，沙玛内拉，那被称为恶鬼者，便说『水啊，沙玛内拉，你的卧所之恶鬼守护出现』，呈现出巨大且威严的形象，站立在世尊之前，并自护己身时，恶鬼说道。
Etamatthaṃviditvāti etaṃ tena yakkhena kāyavācāhi pavattiyamānaṃ vippakāraṃ. Tena ca attano anabhibhavanīyassa hetubhūtaṃ lokadhammesu nirupakkilesataṃ sabbākārato viditvā. Tāyaṃ velāyanti tassaṃ vippakārakaraṇavelāyaṃ. Imaṃ udānanti taṃ vippakāraṃ agaṇetvā assa agaṇanahetubhūtaṃ dhammānubhāvadīpakaṃ imaṃ udānaṃ udānesi.
从这意旨可知，这正是那恶鬼以身语显现的坏相。此恶鬼知晓自己无所胜过的缘由，且洞察世俗现象中不染污的真理。正是在那个时候，恶鬼为发生坏相的时机。此恶鬼以该谕令宣布这坏相，不将其计数，因其缘由不成计数，却能洞见法的真相，故以此吼声宣说。
Tattha yadā sakesu dhammesūti yasmiṃ kāle sakaattabhāvasaṅkhātesu pañcasu upādānakkhandhadhammesu. Pāragūti pariññābhisamayapāripūrivasena pāraṅgato, tatoyeva tesaṃ hetubhūte samudaye, tadappavattilakkhaṇe nirodhe, nirodhagāminiyā paṭipadāya ca pahānasacchikiriyābhāvanābhisamayapāripūrivasena pāragato. Hoti brāhmaṇoti evaṃ sabbaso bāhitapāpattā brāhmaṇo nāma hoti, sabbaso sakaattabhāvāvabodhanepi catusaccābhisamayo hoti. Vuttañcetaṃ – ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca lokasamudayañca paññapemī’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Atha vā sakesu dhammesūti attano dhammesu, attano dhammā nāma atthakāmassa puggalassa sīlādidhammā. Sīlasamādhipaññāvimuttiādayo hi vodānadhammā ekantahitasukhasampādanena purisassa attano dhammā nāma, na anatthāvahā saṃkilesadhammā viya asakadhammā. Pāragūti tesaṃ sīlādīnaṃ pāripūriyā pāraṃ pariyantaṃ gato.
这里所谓的‘当在可依时法中’者，意指于五种由可依时法构成的五蕴执著现象中，已圆满证得彼岸之境界。于由彼五蕴执著因缘所生起、灭除与通达之道，已圆满修成见谛的究竟实现者，即为婆罗门。此故，彼婆罗门脱离所有恶趣，于所有可依时法之认知上，得证四圣谛谛果。据经文所载——『于此间诸比库中，秽恶者同观其身，如同知晓世间及世界之生起者』（相应部1.107，增支部4.45）。又或谓‘当在可依时法中’者，乃指自身诸法，即指具行于法者，譬如持守戒律、禅定与智慧三法以达到解脱等正法，盖其法总导向于安乐之道，而非非利之污秽法。所谓彼岸，即指这些戒法等之圆满完成、达到彼岸彼方。
Tattha sīlaṃ tāva lokiyalokuttaravasena duvidhaṃ. Tesu lokiyaṃ pubbabhāgasīlaṃ. Taṃ saṅkhepato pātimokkhasaṃvarādivasena catubbidhaṃ, vitthārato pana anekappabhedaṃ. Lokuttaraṃ maggaphalavasena duvidhaṃ, atthato sammāvācāsammākammantasammāājīvā. Yathā ca sīlaṃ, tathā samādhipaññā ca lokiyalokuttaravasena duvidhā. Tattha lokiyasamādhi saha upacārena aṭṭha samāpattiyo, lokuttarasamādhi maggapariyāpanno . Paññāpi lokiyā sutamayā, cintāmayā, bhāvanāmayā ca sāsavā, lokuttarā pana maggasampayuttā phalasampayuttā ca. Vimutti nāma phalavimutti nibbānañca, tasmā sā lokuttarāva. Vimuttiñāṇadassanaṃ lokiyameva, taṃ ekūnavīsatividhaṃ paccavekkhaṇañāṇabhāvato. Evaṃ etesaṃ sīlādidhammānaṃ attano santāne arahattaphalādhigamena anavasesato nibbattapāripūriyā pāraṃ pariyantaṃ gatoti sakesu dhammesu pāragū.
于此，戒法可分二种，依价值为世间及出世间。世间戒法即其前段戒，是简约言之由戒律综摄，并依戒律详分有多种细别。出世间戒法是以正道及果证为别，即包含正语、正业、正命三法。戒法与禅定及智慧皆可分别为世间与出世间两类。于世间禅定中，以辅助技巧完成八种禅定，出世间禅定为以修行道得其圆满。智慧亦分两种：世间智慧多属听闻、思惟与修习，且含有染污；出世智慧则与道果相连。所谓解脱果，便是涅槃，因此是属于出世间法。解脱知见为世间之，依其二十九种回顾反省之智而成。故此，彼等戒律等法于自心界中，因达阿拉汉果，圆满成究竟彼岸。
Atha vā sotāpattiphalādhigamena sīlasmiṃ pāragū. So hi ‘‘sīlesu paripūrakārī’’ti vutto, sotāpannaggahaṇeneva cettha sakadāgāmīpi gahito hoti. Anāgāmiphalādhigamena samādhismiṃ pāragū. So hi ‘‘samādhismiṃ paripūrakārī’’ti vutto. Arahattaphalādhigamena itaresu tīsu pāragū. Arahā hi paññāvepullappattiyā aggabhūtāya akuppāya cetovimuttiyā adhigatattā paccavekkhaṇañāṇassa ca pariyosānagamanato paññāvimuttivimuttiñāṇadassanesu pāragū nāma hoti. Evaṃ sabbathāpi catūsu ariyasaccesu catumaggavasena pariññādisoḷasavidhāya kiccanipphattiyā yathāvuttesu tasmiṃ tasmiṃ kāle sakesu dhammesu pāragato.
或谓，因得初果涅槃，于戒法达至彼岸者。以其为‘戒法圆满者’，于此断除余结所得初果，连少欲果亦得其摄，于禅定亦同；称为‘禅定圆满者’，得彼初果涅槃。复依阿拉汉果证者，于三果中余次皆达彼岸。阿拉汉基于智慧增长之势力，证得不动之心之解脱，及其回顾反省之智之圆满，因此称为‘智慧解脱圭臬’者。如此，四种圣谛及修习四正道，依六十六种行事，依适当之时机，均达彼岸。
Hoti brāhmaṇoti tadā so bāhitapāpadhammatāya paramatthabrāhmaṇo hoti. Atha etaṃ pisācañca, pakkulañcātivattatīti tato yathāvuttapāragamanato atha pacchā, ajakalāpaka, etaṃ tayā dassitaṃ pisitāsanatthamāgataṃ pisācaṃ bhayajananatthaṃ samuṭṭhāpitaṃ akkulapakkulikañca ativattati, atikkamati, abhibhavati, taṃ na bhāyatīti attho.
当时，因断除恶业故，此时之婆罗门为真实之婆罗门。随后，该恶鬼亦转变为邪僻及过度放逸之象。然后，依据前述彼岸之修行而转。彼乃暴戾狂妄者，此由其显现为恶鬼所居之处及其守护所致，为制造恐怖，纵逸超越常态，且胜过一切，非可畏惧者之意。
Ayampi gāthā arahattameva ullapitvā kathitā. Atha ajakalāpako attanā katena tathārūpenapi paṭibhayarūpena vibhiṃsanena akampanīyassa bhagavato taṃ tādibhāvaṃ disvā ‘‘aho acchariyamanussovatāya’’nti pasannamānaso pothujjanikāya saddhāya attani niviṭṭhabhāvaṃ vibhāvento satthu sammukhā upāsakattaṃ pavedesi.
这一偈颂也专门阐发阿拉汉的境地而为说法。后来，那位讲话不拘小节的人自己以同样方式，却以恐怖的威仪震慑不动摇的世尊的状态，见到这一情形后，心生欢喜，想到“啊，这真是奇特的人类！”于是以平庸大众的信心，分析自己内心已沉寂的状态，通过解释，向世尊面前宣说信士身份。
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Saṅgāmajisuttavaṇṇanā8. 桑嘎玛基经注释
§8
8. Aṭṭhame saṅgāmajīti evaṃnāmo. Ayañhi āyasmā sāvatthiyaṃ aññatarassa mahāvibhavassa seṭṭhino putto, vayappattakāle mātāpitūhi patirūpena dārena niyojetvā sāpateyyaṃ niyyātetvā gharabandhanena baddho hoti. So ekadivasaṃ sāvatthivāsino upāsake pubbaṇhasamayaṃ dānaṃ datvā sīlaṃ samādiyitvā sāyanhasamaye suddhavatthe suddhuttarāsaṅge gandhamālādihatthe dhammassavanatthaṃ jetavanābhimukhe gacchante disvā ‘‘kattha tumhe gacchathā’’ti pucchitvā ‘‘dhammassavanatthaṃ jetavane satthu santika’’nti vutte ‘‘tena hi ahampi gamissāmī’’ti tehi saddhiṃ jetavanaṃ agamāsi. Tena ca samayena bhagavā kañcanaguhāyaṃ sīhanādaṃ nadanto kesarasīho viya saddhammamaṇḍape paññattavarabuddhāsane nisīditvā catuparisamajjhe dhammaṃ deseti.
第八卷名为“桑伽末迦”，即如此称。此乃长老来自舍卫城一位富豪家族的独子。年幼时，即被父母作为赡养人安排，强制送入僧舍，受家规束缚，被系缚在家中。有一天他是舍卫城的居士，清晨施与布施，奉持戒律，傍晚时分并着净衣净衣，上带香花等，为听法目的前往祗树给孤独园。有人询问：“你们要去那里？”回答道：“去祗树给孤独园，世尊那里听法。”听毕，他表示：“那我也去。”于是与他们同往祗树。此时世尊正坐于金闪闪的洞窟，发如莲狮子般雄壮，坐于说法堂中佛陀宝座，环绕弟子，宣说佛法。
Atha kho te upāsakā bhagavantaṃ vanditvā ekamantaṃ nisīdiṃsu, saṅgāmajipi kulaputto tassā parisāya pariyante dhammaṃ suṇanto nisīdi. Bhagavā anupubbikathaṃ kathetvā cattāri saccāni pakāsesi, saccapariyosāne anekesaṃ pāṇasahassānaṃ dhammābhisamayo ahosi. Saṅgāmajipi kulaputto sotāpattiphalaṃ patvā parisāya vuṭṭhitāya bhagavantaṃ upasaṅkamitvā vanditvā pabbajjaṃ yāci ‘‘pabbājetha maṃ bhagavā’’ti. ‘‘Anuññātosi pana tvaṃ mātāpitūhi pabbajjāyā’’ti? ‘‘Nāhaṃ, bhante, anuññāto’’ti. ‘‘Na kho, saṅgāmaji, tathāgatā mātāpitūhi ananuññātaṃ puttaṃ pabbājentī’’ti. ‘‘Sohaṃ, bhante, tathā karissāmi, yathā maṃ mātāpitaro pabbajituṃ anujānantī’’ti. So bhagavantaṃ vanditvā padakkhiṇaṃ katvā mātāpitaro upasaṅkamitvā, ‘‘ammatātā, anujānātha maṃ pabbajitu’’nti āha. Tato paraṃ raṭṭhapālasutte (ma. ni. 2.293 ādayo) āgatanayena veditabbaṃ.
随后这几位居士礼敬世尊，安坐一处，其中桑伽末迦此族子围绕法会听闻佛陀所说。在渐进开示后，世尊讲述四圣谛，说明圣谛之后，众多上千人在法中获得精进。桑伽末迦得到初果圣果，欣然起立，向世尊顶礼，并请求出家：“请允许我出家，世尊。”世尊问：“你父母允许你出家吗？”他说：“尊敬的，我没有得到他们的许可。”世尊曰：“桑伽末迦，常来佛陀不让未获父母许可的子女出家。”他说：“是的，我今后必定依照父母允许出家的心意去做。”礼敬世尊，围绕礼佛一周后，父母接近，说:“儿子桑伽末迦，你应当获准出家。”
Atha so ‘‘pabbajitvā attānaṃ dassessāmī’’ti paṭiññaṃ datvā anuññāto mātāpitūhi bhagavantaṃ upasaṅkamitvā pabbajjaṃ yāci. Alattha kho ca bhagavato santike pabbajjaṃ upasampadañca, acirūpasampanno ca pana so uparimaggatthāya ghaṭento vāyamanto aññatarasmiṃ araññāvāse vassaṃ vasitvā chaḷabhiñño hutvā vutthavasso bhagavantaṃ dassanāya mātāpitūnañca paṭissavamocanatthaṃ sāvatthiṃ agamāsi. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā saṅgāmaji sāvatthiṃ anuppatto hotī’’ti.
于是他许诺道：“出家后我会发愿示现正法。”经父母同意，前来向世尊请托出家。世尊当面受他出家，随后不久，他修成上座得道，坐禅精进，在某丛林安居一年。成就通达多种禅定后，翌年为使父母得见佛陀及其开悟，返回舍卫城。曾言：“此时桑伽末迦长老至舍卫。”
So hāyasmā dhuragāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto jetavanaṃ pavisitvā bhagavantaṃ upasaṅkamitvā bhagavatā saddhiṃ katapaṭisanthāro aññaṃ byākaritvā puna bhagavantaṃ vanditvā padakkhiṇaṃ katvā nikkhamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Athassa mātāpitaro ñātimittā cassa āgamanaṃ sutvā, ‘‘saṅgāmaji, kira idhāgato’’ti haṭṭhatuṭṭhā turitaturitā vihāraṃ gantvā pariyesantā naṃ tattha nisinnaṃ disvā upasaṅkamitvā paṭisanthāraṃ katvā ‘‘mā aputtakaṃ sāpateyyaṃ rājāno hareyyuṃ, appiyā dāyādā vā gaṇheyyuṃ, nālaṃ pabbajjāya, ehi, tāta, vibbhamā’’ti yāciṃsu. Taṃ sutvā thero ‘‘ime mayhaṃ kāmehi anatthikabhāvaṃ na jānanti, gūthadhārī viya gūthapiṇḍe kāmesuyeva allīyanaṃ icchanti, nayime sakkā dhammakathāya saññāpetu’’nti assuṇanto viya nisīdi. Te nānappakāraṃ yācitvā attano vacanaṃ aggaṇhantaṃ disvā gharaṃ pavisitvā puttena saddhiṃ tassa bhariyaṃ saparivāraṃ uyyojesuṃ ‘‘mayaṃ nānappakāraṃ taṃ yācantāpi tassa manaṃ alabhitvā āgatā, gaccha tvaṃ, bhadde, tava bhattāraṃ puttasandassanena yācitvā saññāpehī’’ti. Tāya kira āpannasattāya ayamāyasmā pabbajito. Sā ‘‘sādhū’’ti sampaṭicchitvā dārakamādāya mahatā parivārena jetavanaṃ agamāsi. Taṃ sandhāya vuttaṃ – ‘‘assosi kho āyasmato saṅgāmajissā’’tiādi.
他曾在村中托钵布施，吃过饭后离开乞食地，入祗树给孤独园，前来礼拜世尊，与世尊同住，师徒相达，又一一说明义理。礼拜后又绕行顶礼，离开舍卫城，来到一树下独坐禅定。一时间，他的父母亲戚听闻他已至此地，急忙起身，奔赴寺院寻找，却见他坐于树下，便到他近前与之相会，说：“桑伽末迦，你已经来这里了吧？”恳求他不要留在此地为国王或恶孙所撵逐，希望他离去，并请求得到许可重新入家。对此他却不起意，世尊听闻此事，默然不语，内心知晓。他以多种理由拒绝，并回家去与妻子儿子团聚，劝说大家信佛法。因依靠世尊支持，桑伽末迦成功出家。令人为之赞叹。
Tattha purāṇadutiyikāti pubbe gihikāle pādaparicaraṇavasena dutiyikā, bhariyāti attho. Ayyoti ‘‘ayyaputto’’ti vattabbe pabbajitānaṃ anucchavikavohārena vadati. Kirāti anussavanatthe nipāto, tassa anuppatto kirāti sambandho veditabbo. Khuddaputtañhi samaṇa, posa manti āpannasattameva maṃ chaḍḍetvā pabbajito, sāhaṃ etarahi khuddaputtā, tādisaṃ maṃ chaḍḍetvāva tava samaṇadhammakaraṇaṃ ayuttaṃ, tasmā, samaṇa, puttadutiyaṃ maṃ ghāsacchādanādīhi bharassūti. Āyasmā pana, saṅgāmaji, indriyāni ukkhipitvā taṃ neva oloketi, nāpi ālapati. Tena vuttaṃ – ‘‘evaṃ vutte āyasmā saṅgāmaji tuṇhī ahosī’’ti.
这里“古人”第二次女性，原指家居时期作为足部侍从的女子。“妻子”之意。 "阿耶"意为“贤子”，出现在出家的默许表示中。"基拉"是指传闻，当作回忆之意。曾为年幼子，“沙门”（修行者）之意。因已被抛弃，成为出家人，故算作幼子。现在多数是幼子，抛弃如同你抛弃莽草茎叶，因此第二子以砍茎叶担负修行。桑伽末迦收敛根藏，不视人语。因听此告诫，说：“如是说后，桑伽末迦长老变得寂静。”
Sā tikkhattuṃ tatheva vatvā tuṇhībhūtameva taṃ disvā ‘‘purisā nāma bhariyāsu nirapekkhāpi puttesu sāpekkhā honti, puttasineho pitu aṭṭhimiñjaṃ āhacca tiṭṭhati, tasmā puttapemenāpi mayhaṃ vase vatteyyā’’ti maññamānā puttaṃ therassa aṅke nikkhipitvā ekamantaṃ apakkamma ‘‘eso te, samaṇa, putto, posa na’’nti vatvā thokaṃ agamāsi. Sā kira samaṇatejenassa sammukhe ṭhātuṃ nāsakkhi. Thero dārakampi neva oloketi nāpi ālapati. Atha sā itthī avidūre ṭhatvā mukhaṃ parivattetvā olokentī therassa ākāraṃ ñatvā paṭinivattitvā ‘‘puttenapi ayaṃ samaṇo anatthiko’’ti dārakaṃ gahetvā pakkāmi. Tena vuttaṃ – ‘‘atha kho āyasmato saṅgāmajissa purāṇadutiyikā’’tiādi.
于是虽然同样劝勉修习，对方却默然无语，见此情形便心生疑虑：人们虽说对妻子不抱期待，对儿女却有所期待，儿女对父母有深厚的爱念，往往牵挂不舍，因此即使我对儿子的爱念深厚，也理应开展生活。长老自负如是，便将儿子置于膝上，独自一人走向一旁，称道：“这孩子啊，沙玛拿，你要好好照顾。”说完便离去。那女子果然未能在沙玛拿面前镇定地站立，也没有目视他，长老的儿子既不远视也未言语。随后，那女子立于不远处，回头张望，见长老的身形，转身回去，说道：“这沙玛拿对儿子也是无益之人。”抱起儿子，便离开了。由此得知，这便是“当年长老桑伽摩耶之事”之说。
Tattha puttenapīti ayaṃ samaṇo attano orasaputtenapi anatthiko, pageva aññehīti adhippāyo. Dibbenāti ettha dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idampi catutthajjhānasamādhinibbattaṃ abhiññācakkhuṃ tādisanti dibbaṃ viyāti dibbaṃ, dibbavihārasannissayena laddhattā vā dibbaṃ, mahājutikattā mahāgatikattā vā dibbaṃ, tena dibbena. Visuddhenāti nīvaraṇādisaṃkilesavigamena suparisuddhena. Atikkantamānusakenāti manussānaṃ visayātītena. Imaṃ evarūpaṃ vippakāranti imaṃ evaṃ vippakāraṃ yathāvuttaṃ pabbajitesu asāruppaṃ aṅke puttaṭṭhapanasaṅkhātaṃ virūpakiriyaṃ.
此处所谓“对儿子无益者”，意谓此沙玛拿对自己的儿子亦无益，对他人亦无益，这乃正见之说。所谓“天界”，乃指天界众生。天人因善行之果报，能得清净无染、远离尘垢杂秽之境所依，故得“天眼”，此“天眼”乃第四禅定之智慧所证之眼，故称“天眼”或“超世间之眼”，能观察天界事相，多由广大光明或极大通达而得。所谓“清净”即斩除诸烦恼障，具足善法之清净也。所谓“超越人间”，谓超越世间之境界。此即是对出家后，但心生无益心态之人所显现之转变，为无形无相之转变，是对儿子执念之断灭的异相表现。
Etamatthanti etaṃ āyasmato saṅgāmajissa puttadārādīsu sabbattha nirapekkhabhāvasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ tassa iṭṭhāniṭṭhādīsu tādibhāvadīpakaṃ udānaṃ udānesi.
其义即是，如是乃长老桑伽摩耶对其子女等在一切方面无所挂碍、无所期望的心态，通彻了事理。此处“呜咽”，即此对喜好与不喜好等相关状态所释之啼声。
Tattha āyantinti āgacchantiṃ, purāṇadutiyikanti adhippāyo. Nābhinandatīti daṭṭhuṃ maṃ āgatāti na nandati na tussati. Pakkamantinti sā ayaṃ mayā asammoditāva gacchatīti gacchantiṃ. Na socatīti na cittasantāpamāpajjati. Yena pana kāraṇena thero evaṃ nābhinandati na socati, taṃ dassetuṃ ‘‘saṅgā saṅgāmajiṃ mutta’’nti vuttaṃ. Tattha saṅgāti rāgasaṅgo dosamohamānadiṭṭhisaṅgoti pañcavidhāpi saṅgā samucchedappaṭipassaddhivimuttīhi vimuttaṃ saṅgāmajiṃ bhikkhuṃ. Tamahaṃbrūmi brāhmaṇanti taṃ tādibhāvappattaṃ khīṇāsavaṃ ahaṃ sabbaso bāhitapāpattā brāhmaṇanti vadāmīti.
其中“来了”意为“到来”，“旧二者”意为“旧的第二”等说法。其中“不欢喜”是谓“见我来至不喜，不怨不乐”。“离开”意为“我不欢喜，所以走开”。“不悲伤”者，不起心中烦恼。如长老因某因缘不欢喜离开，并非悲伤，唯此可见有言“释迦牟尼解放桑伽摩耶”之说。此处“缠结”乃指五种欲结：色欲、嗔恨、痴惑、见解误、执著等集结，因断净此结，至“解脱审察”中得解脱的长老即名桑伽摩耶。此人称为“婆罗门”时，乃指其已得断尽所有烦恼之义，即曰“无余漏”、“永远断除恶业”的婆罗门。
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Jaṭilasuttavaṇṇanā9. 结发者经注释
§9
9. Navame gayāyanti ettha gayāti gāmopi titthampi vuccati. Gayāgāmassa hi avidūre viharanto bhagavā ‘‘gayāyaṃ viharatī’’ti vuccati, tathā gayātitthassa. Gayātitthanti hi gayāgāmassa avidūre ekā pokkharaṇī atthi nadīpi, tadubhayaṃ ‘‘pāpapavāhanatittha’’nti lokiyamahājano samudācarati. Gayāsīseti gajasīsasadisasikharo tattha eko pabbato gayāsīsanāmako, yattha hatthikumbhasadiso piṭṭhipāsāṇo bhikkhusahassassa okāso pahoti, tatra bhagavā viharati. Tena vuttaṃ – ‘‘gayāyaṃ viharati gayāsīse’’ti.
九、关于迦耶，此处“迦耶”即村庄之意，兼指渡口。迦耶乡村距离不远，世尊住在那里，称为“住于迦耶”，亦称“迦耶渡口”。所谓“迦耶渡口”，实指迦耶乡村不远处有一池塘及河流，这二者合成为“恶水渡口”，为世人所知。迦耶山顶名为“迦耶顶”，有一山峰，形如大象鼻槽似的石岗处，有广大空间，可容纳千名比库，世尊亦常住于此。故有云“世尊住于迦耶顶”。
Jaṭilāti tāpasā. Te hi jaṭādhāritāya idha ‘‘jaṭilā’’ti vuttā. Antaraṭṭhake himapātasamayeti hemantassa utuno abbhantarabhūte māghamāsassa avasāne cattāro phagguṇamāsassa ādimhi cattāroti aṭṭhadivasaparimāṇe himassa patanakāle. Gayāyaṃ ummujjantīti keci tasmiṃ titthasammate udake paṭhamaṃ nimuggasakalasarīrā tato ummujjanti vuṭṭhahanti uppilavanti. Nimujjantīti sasīsaṃ udake osīdanti. Ummujjanimujjampi karontīti punappunaṃ ummujjananimujjanānipi karonti.
“拘厉”意为苦行者，即苦行行者。此等人因留有长发，故称“拘厉”。所谓“中冬”即“寒冷季节”，是指出现在冬季最后，即农历腊月中，四个月中首第四个月（正指冬末之节气），历时八天为寒冷时节。在迦耶附近水中潜入者，部分处于水中潜没全身，后又浮出水面，践水者即称“潜”，浮出者为“浮”，潜没与浮出反复进行。
Tattha hi keci ‘‘ekummujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te ummujjanameva katvā gacchanti. Ummujjanaṃ pana nimujjanamantarena natthīti avinābhāvato nimujjanampi te karontiyeva. Yepi ‘‘ekanimujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, tepi ekavārameva nimujjitvā vuttanayena avinābhāvato ummujjanampi katvā pakkamanti. Ye pana ‘‘tasmiṃ titthe nimujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te tattha nimujjitvā assāse sannirumbhitvā maruppapātapatitā viya tattheva jīvitakkhayaṃ pāpuṇanti . Apare ‘‘punappunaṃ ummujjananimujjanāni katvā nhāte pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te kālena kālaṃ ummujjananimujjanāni karonti. Te sabbepi sandhāya vuttaṃ – ‘‘ummujjantipi nimujjantipi ummujjanimujjampi karontī’’ti. Ettha ca kiñcāpi nimujjanapubbakaṃ ummujjanaṃ, nimujjanameva pana karontā katipayā, ummujjanaṃ tadubhayañca karontā bahūti tesaṃ yebhuyyabhāvadassanatthaṃ ummujjanaṃ paṭhamaṃ vuttaṃ. Tathā sambahulā jaṭilāti jaṭilānaṃ yebhuyyatāya vuttaṃ, muṇḍasikhaṇḍinopi ca brāhmaṇā udakasuddhikā tasmiṃ kāle tattha tathā karonti.
这里说有些人持有“只有沾污（水浴）就是恶浊”这种见解，这些人专做沾污行为便离去。然而实际上，沾污行为和不沾污行为本两者不空缺，故他们也从事不沾污行为。又有些人持有“只因不沾污行为生恶浊”的见解，他们一次不沾污即称舍弃沾污行为随之而去。还有些人持“在那处处所因不沾污行为生恶浊”的见解，他们在该处不沾污后，念起欲求，心生烦恼，就像死去掉落般，当场命终。还有人持“反复做沾污和不沾污行为而生恶浊”的见解，他们时常反复做沾污与不沾污之行为。他们皆依此说——“做沾污、不沾污和沾污与不沾污并行的行为”。其中有些人先有不沾污随后沾污的行为，也有些只做不沾污行为，还有许多人同时做沾污与不沾污的行为，为了说明哪种行为较上乘，沾污行为被先说。正因如此，针对复杂纷扰的情况，说这些随俗繁杂如剃发断发的婆罗门，时常在那时以水洁净所作相应的行为。
Osiñcantīti keci gayāya udakaṃ hatthena gahetvā attano sīse ca sarīre ca osiñcanti, apare ghaṭehi udakaṃ gahetvā tīre ṭhatvā tathā karonti. Aggiṃ juhantīti keci gayātīre vediṃ sajjetvā dhūmadabbhipūjādike upakaraṇe upanetvā aggihutaṃ juhanti aggihutaṃ paricaranti. Iminā suddhīti iminā gayāyaṃ ummujjanādinā aggiparicaraṇena ca pāpamalato suddhi pāpapavāhanā saṃsārasuddhi eva vā hotīti evaṃdiṭṭhikā hutvāti attho.
有的人，手持水盛器，往贾耶松伽（古地名）取水，洒在自己的头和身上；有的人则在水边站立，以器盛水作同样行为。又有以火祭献，点燃祭坛，施以烟雾香炉等器具，供养圣火，守护圣火。持此观点者认为，这水及火的祭祀行为能除去由沾污等所生之恶行浊污，令其净化。以此类推说，因沾污等而受污染，但经火供奉及其守护，可得净化，或称为轮回净化。
Ummujjanādi cettha nidassanamattaṃ vuttanti daṭṭhabbaṃ. Tesu hi keci udakavāsaṃ vasanti, keci udakassañjaliṃ denti, keci tasmiṃ udake ṭhatvā candimasūriye anuparivattanti, keci anekasahassavāraṃ sāvittiādike japanti, keci ‘‘inda āgacchā’’tiādinā vijjājapaṃ avhāyanti, keci mahatupaṭṭhānaṃ karonti, evañca karontā keci otaranti, keci uttaranti keci uttaritvā suddhikaācamanaṃ karonti, keci antoudake ṭhitā tantī vādenti, vīṇaṃ vādentīti evamādikā nānappakārakiriyā dassenti. Yasmā vā te evarūpā vikārakiriyā karontāpi tasmiṃ udake nimujjanaummujjanapubbakameva karonti, tasmā taṃ sabbaṃ nimujjanummujjanantogadhameva katvā ‘‘ummujjantī’’tipiādi vuttaṃ. Evaṃ tattha ākulabyākule vattamāne uparipabbate ṭhito bhagavā tesaṃ taṃ kolāhalaṃ sutvā ‘‘kinnu kho eta’’nti olokento taṃ kiriyavikāraṃ addasa, taṃ sandhāya vuttaṃ – ‘‘addasā kho bhagavā…pe… iminā suddhī’’ti, taṃ vuttatthameva.
这里只是举例说明沾污类事。其间有人住在水中，有人脱水而礼献，有人站于水中循日月运行，有人诵念众经长达数万遍，有人以“天王降临”等名号诵咒，有人大量布施，如此种种行为。有的向下去做，有的向上去做，有的人向上行后饮净水沐浴，有的在水中吹奏琴声等。种种各种的行为显示出不同的形式。由于他们虽做此类变化行为，实际上都是先后做不沾污与沾污的行为，故总称之为沾污行为。正因如此，在那复杂混乱局面，世尊住于山顶，听闻那喧哗声，观察此种施行变化行为，就察见此事，因而说：“世尊见了……借此得到了净洁。”这即是其意。
Etamatthaṃviditvāti etaṃ atthaṃ udakorohanādiasuddhimagge tesaṃ suddhimaggaparāmasanaṃ saccādike ca suddhimagge attano aviparītāvabodhaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ udakasuddhiyā asuddhimaggabhāvadīpakaṃ saccādidhammānañca yāthāvato suddhimaggabhāvadīpakaṃ udānaṃ udānesi.
既了知此义，即了解用水洁净等净化之道，引导至净化之路以及真谛等净化之路。由此审慎洞见自身之无误觉，全面了知其义。此即说明如实指出以水洁净为净化之境界而示现之真谛法要，宣示了净化之道与真理。
Tattha na udakena sucī hotīti ettha udakenāti udakummujjanādinā. Udakummujjanādi hi idha uttarapadalopena ‘‘udaka’’nti vuttaṃ yathā rūpabhavo rūpanti. Atha vā udakenāti ummujjanādikiriyāya sādhanabhūtena udakena suci sattassa suddhi nāma na hoti, natthīti attho. Atha vā sucīti tena yathāvuttena udakena suci pāpamalato suddho nāma satto na hoti. Kasmā? Bahvettha nhāyatī jano. Yadi hi udakorohanādinā yathāvuttena pāpasuddhi nāma siyā, bahu ettha udake jano nhāyati, mātughātādipāpakammakārī añño ca gomahiṃsādiko antamaso macchakacchape upādāya, tassa sabbassāpi pāpasuddhi siyā, na panevaṃ hoti. Kasmā? Nhānassa pāpahetūnaṃ appaṭipakkhabhāvato. Yañhi yaṃ vināseti, so tassa paṭipakkho yathā āloko andhakārassa, vijjā ca avijjāya, na evaṃ nhānaṃ pāpassa. Tasmā niṭṭhamettha gantabbaṃ ‘‘na udakena suci hotī’’ti.
此处说“不是因水故而净”，这里水意指沾污水等之类群。沾污水之类词用来象征此处的水，譬如说色即是色界。因此，若说因沾污水及类似行为而能证清净，实则不然。因何？人们多次用水沐浴。如果用沐浴如沾污之类理解为断恶，则因妇杀罪业和其他诸如伤害牛鱼等罪业多人用水沐浴，则他们皆为恶浊，实则不是如此。因何？沐浴非恶因，反是破除恶因的光明，如同光明破除黑暗，智慧破除无明，沐浴非恶。故此理应了结此处“非用水得净”的理。
Yena pana suci hoti, taṃ dassetuṃ ‘‘yamhi saccañcā’’tiādimāha. Tattha yamhīti yasmiṃ puggale . Saccanti vacīsaccañceva viratisaccañca. Atha vā saccanti ñāṇasaccañceva paramatthasaccañca. Dhammoti ariyamaggadhammo, phaladhammo ca, so sabbopi yasmiṃ puggale upalabbhati, so sucī so ca brāhmaṇoti so ariyapuggalo visesato khīṇāsavo accantasuddhiyā suci ca brāhmaṇo cāti. Kasmā panettha saccaṃ dhammato visuṃ katvā gahitaṃ? Saccassa bahūpakārattā. Tathā hi ‘‘saccaṃ ve amatā vācā (su. ni. 455), saccaṃ have sādutaraṃ rasānaṃ (saṃ. ni. 1.246; su. ni. 184), sacce atthe ca dhamme ca, āhu santo patiṭṭhitā (su. ni. 455), sacce ṭhitā samaṇabrāhmaṇā cā’’tiādinā (jā. 2.21.433) anekesu suttapadesu saccaguṇā pakāsitā. Saccavipariyassa ca ‘‘ekaṃ dhammaṃ atītassa, musāvādissa jantuno (dha. pa. 176), abhūtavādī nirayaṃ upetī’’ti (dha. pa. 306) ca ādinā pakāsitāti.
说其净者，为显其净，曰“所依者”。“所依”指人在其中。真理意即言语真实、戒律真实。又真理指智慧真实及真理之最究竟法。“法”指圣道法及其果。此道果皆分别现于某一人，彼人清净，彼亦为婆罗门，即圣人。何以？其因多重缘起而真实。由此“真为不死言语”、“真为妙味”等诸经文显说诸多真理功德。又真理之违犯例有“过去之法，对说谎者，落入无间地狱”等经文显明。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Bāhiyasuttavaṇṇanā10. 巴希亚经注释
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10. Dasame bāhiyoti tassa nāmaṃ. Dārucīriyoti dārumayacīro. Suppāraketi evaṃnāmake paṭṭane vasati. Ko panāyaṃ bāhiyo, kathañca dārucīriyo ahosi, kathaṃ suppārake paṭṭane paṭivasatīti?
第十句中提到的「Bāhiyo」是其名称，意为「外人」；「Dārucīriyo」一词由「木制的」与「长矛」组成，意指用木头制成的长矛。「Suppārake」则为这一名称的地名，指的是有人居住的地方。问题在于：何人被称为「外人」，长矛为何成木制，怎样在顺帕拉克居住？
Tatrāyaṃ anupubbīkathā – ito kira kappasatasahassamatthake padumuttarasammāsambuddhakāle eko kulaputto haṃsavatīnagare dasabalassa dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ khippābhiññānaṃ etadagge ṭhapentaṃ disvā ‘‘mahā vatāyaṃ bhikkhu, yo satthārā evaṃ etadagge ṭhapīyati, aho vatāhampi anāgate evarūpassa sammāsambuddhassa sāsane pabbajitvā satthārā edise ṭhāne etadagge ṭhapetabbo bhaveyyaṃ yathāyaṃ bhikkhū’’ti taṃ ṭhānantaraṃ patthetvā tadanurūpaṃ adhikārakammaṃ katvā yāvajīvaṃ puññaṃ katvā saggaparāyaṇo hutvā devamanussesu saṃsaranto kassapadasabalassa sāsane pabbajitvā paripuṇṇasīlo samaṇadhammaṃ karontova jīvitakkhayaṃ patvā devaloke nibbatti. So ekaṃ buddhantaraṃ devaloke vasitvā imasmiṃ buddhuppāde bāhiyaraṭṭhe kulagehe paṭisandhiṃ gaṇhi, taṃ bāhiyaraṭṭhe jātattā bāhiyoti sañjāniṃsu. So vayappatto gharāvāsaṃ vasanto vaṇijjatthāya bahūnaṃ bhaṇḍānaṃ nāvaṃ pūretvā samuddaṃ pavisitvā aparāparaṃ sañcaranto satta vāre saddhiṃyeva parisāya attano nagaraṃ upagañchi.
接下来讲述的是一个渐进的故事：在当时，距今上亿劫以前，正自觉者莲花长者时代，在哈莫萨瓦提城中，有一名贵族之子。他听闻众长老讲述具足十力的法，见到一位比库迅速成就神通，心生慨叹说：“这位大比库能够快速证知胜解，未来也必有正觉者会如他般示现，于是应在那位正觉者教法中出家，在其所在之处修行，成为当时众比库中如斯般范例。”于是他移居那地，依照圣教继承施行出家之事，积累功德，志向往生天界，周游于天人与人间间。在咖萨巴十力时代的法教中，他皈依出家，持守完整清净的比库戒律，实践沙门法则，及至命终时升生天界。此后某佛出世于人间，他投生在外邦国度的贵族家中，世人因其出身外邦而称之「外人」。此人年老后住家中，以商贾为业，装载众多货物，乘船入海，往返来回，七日之间与同伴们携手共同抵达故乡。
Aṭṭhame vāre pana ‘‘suvaṇṇabhūmiṃ gamissāmī’’ti āropitabhaṇḍo nāvaṃ abhiruhi. Nāvā mahāsamuddaṃ ajjhogāhetvā icchitadesaṃ apatvāva samuddamajjhe vipannā. Mahājano macchakacchapabhakkho ahosi. Bāhiyo pana ekaṃ nāvāphalakaṃ gahetvā taranto ūmivegena mandamandaṃ khipamāno bhassitvā samudde patitattā jātarūpeneva samuddatīre nipanno. Parissamaṃ vinodetvā assāsamattaṃ labhitvā uṭṭhāya lajjāya gumbantaraṃ pavisitvā acchādanaṃ aññaṃ kiñci apassanto akkanāḷāni chinditvā vākehi paliveṭhetvā nivāsanapāvuraṇāni katvā acchādesi. Keci pana ‘‘dāruphalakāni vijjhitvā vākena āvuṇitvā nivāsanapāvuraṇaṃ katvā acchādesī’’ti vadanti. Evaṃ sabbathāpi dārumayacīradhāritāya ‘‘dārucīriyo’’ti purimavohārena ‘‘bāhiyo’’ti ca paññāyittha.
第八天，他对同伴言说“我们去黄金之地”，装载货物的船只登船，跨越浩瀚大海，寻找目的地，不幸在海中央遇难。大多数人被鱼、虾、龟类吞食。外人靠抓取一块船板，借助波浪缓缓划动，最终形若新生儿般跌落在海岸。他经过认真清理身躯，稍稍得以喘息，起身羞于被人见，进入林中搭建简易遮盖的住所，挖掘砍断树根，编织草帘遮蔽，筑起居所。有些人说他用树叶清理，用言语呼唤，在屋顶盖上简易遮蔽物。因其总是持有木制长矛，故以“木长矛”之名先前便称呼他为「外人」。
Taṃ ekaṃ kapālaṃ gahetvā vuttaniyāmena suppārakapaṭṭane piṇḍāya carantaṃ disvā manussā cintesuṃ ‘‘sace loke arahanto nāma honti, evaṃvidhehi bhavitabbaṃ, kinnu kho ayaṃ ayyo vatthaṃ diyyamānaṃ gaṇheyya, udāhu appicchatāya na gaṇheyyā’’ti vīmaṃsantā nānādisāhi vatthāni upanesuṃ. So cintesi – ‘‘sacāhaṃ iminā niyāmena nāgamissaṃ, nayime evaṃ mayi pasīdeyyuṃ, yaṃnūnāhaṃ imāni paṭikkhipitvā imināva nīhārena vihareyyaṃ, evaṃ me lābhasakkāro uppajjissatī’’ti. So evaṃ cintetvā kohaññe ṭhatvā vatthāni na paṭiggaṇhi. Manussā ‘‘aho appiccho vatāyaṃ ayyo’’ti bhiyyosomattāya pasannamānasā mahantaṃ sakkārasammānaṃ kariṃsu.
他曾取一只头骨，行乞施食于顺帕拉克城，见人们对此感到疑虑，心中暗念：“如果世间有阿拉汉，理应有如此境况；这尊长老是否会接受赠予衣物？即使不收，也不会不理睬。”他谨慎思虑，便拒绝接受衣物。世人见他不肯乞讨衣物，反而更尊敬他，心生爱戴，给予巨大尊崇与敬礼。
Sopi bhattakiccaṃ katvā avidūraṭṭhāne ekaṃ devāyatanaṃ agamāsi. Mahājano tena saddhiṃ eva gantvā taṃ devāyatanaṃ paṭijaggitvā adāsi. So ‘‘ime mayhaṃ cīradhāraṇamatte pasīditvā evaṃvidhaṃ sakkārasammānaṃ karonti, etesaṃ mayā ukkaṭṭhavuttinā bhavituṃ vaṭṭatī’’ti sallahukaparikkhāro appicchova hutvā vihāsi. ‘‘Arahā’’ti pana tehi sambhāvīyamāno ‘‘arahā’’ti attānaṃ amaññi, uparūpari cassa sakkāragarukāro abhivaḍḍhi, lābhī ca ahosi uḷārānaṃ paccayānaṃ. Tena vuttaṃ – ‘‘tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato’’tiādi.
此后他完成自身吃饭的任务，前往不远外地到访一天界。众生与他同行，共同造访天界并供养。因他长住此处获得多样庄严供养，故亦能自在行动，如实业所资生。虽众生称他为「阿拉汉」，他却不自称是阿拉汉，彼此相互尊重互敬，利益广大有缘者。经文宣说：“当时此人外号木制长矛，居住顺帕拉克，身心健壮、受人尊敬。”
Tattha sakkatoti sakkaccaṃ ādarena upaṭṭhānavasena sakkato. Garukatoti guṇavisesena yuttoti adhippāyena pāsāṇacchattaṃ viya garukaraṇavasena garukato. Mānitoti manasā sambhāvanavasena mānito. Pūjitoti pupphagandhādīhi pūjāvasena pūjito. Apacitoti abhippasannacittehi maggadānaāsanābhiharaṇādivasena apacito. Lābhī cīvara…pe… parikkhārānanti paṇītapaṇītānaṃ uparūpari upanīyamānānaṃ cīvarādīnaṃ catunnaṃ paccayānaṃ labhanavasena lābhī.
本文解释「sakkata」为「以敬重与伺候的态度恭敬侍奉」，「garukata」指品质与特质上的庄重，因此犹如石盖般令人生敬，谓有威严；「mānita」为心意中的赞许与敬仰；「pūjita」是以花香等供养的敬礼；「apacita」则是指以虔诚心怀而赴法座、接受法教、供养的意思；「lābhī」指所得，指用家服、器具等四种条件的获得。因此此经句赞叹其获得四种条件的圆满并相辅相成。
Aparo nayo – sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti bahumānito manasā piyāyito ca. Pūjitoti catupaccayābhipūjāya pūjito. Apacitoti apacāyanappatto. Yassa hi cattāro paccaye sakkatvā suabhisaṅkhate paṇītapaṇīte denti, so sakkato. Yasmiṃ garubhāvaṃ paccupaṭṭhapetvā denti, so garukato. Yaṃ manasā piyāyanti bahumaññanti ca, so mānito. Yassa sabbampetaṃ pūjanavasena karonti, so pūjito. Yassa abhivādanapaccuṭṭhānañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Bāhiyassa pana te sabbametaṃ akaṃsu. Tena vuttaṃ – ‘‘bāhiyo dārucīriyo suppārake paṭivasati sakkato’’tiādi. Ettha ca cīvaraṃ so aggaṇhantopi ‘‘ehi, bhante, imaṃ vatthaṃ paṭiggaṇhāhī’’ti upanāmanavasena cīvarassāpi ‘‘lābhī’’tveva vutto.
他者关系——由尊重产生。所谓尊敬，是获得尊重。所谓尊重者，得受重视者。所谓敬重者，则用心喜爱敬重之。所谓被礼敬者，是因四种条件获礼敬。所谓未获礼敬者，是未被礼敬者。因为对那四种条件持有而能够重视、极尽善巧给予，他即为尊重；若施与者心怀庄重，则为敬重；若内心喜爱并甚为尊敬者，为重视；若一切皆以礼敬方式行事者，为被礼敬；若以顶礼、双手合十、各类礼敬举止等极大敬意行者，为未被轻慢者。外在者对这些全不接受。故曰：“外人如仗木杖供养者，乃尊重之。”此处即使不接受法衣，当以恭敬称呼“请收此衣，尊者”并称其为“受礼者”。
Rahogatassāti rahasi gatassa. Paṭisallīnassāti ekībhūtassa bahūhi manussehi ‘‘arahā’’ti vuccamānassa tassa idāni vuccamānākārena cetaso parivitakko udapādi cittassa micchāsaṅkappo uppajji. Kathaṃ? Ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataroti. Tassattho – ye imasmiṃ sattaloke kilesārīnaṃ hatattā pūjāsakkārādīnañca arahabhāvena arahanto, ye kilesārīnaṃ hananena arahattamaggaṃ samāpannā, tesu ahaṃ ekoti.
隐士者，谓隐于秘密处。也称独居者，意指统一于一方与多人成为“阿拉汉”之称者。由此而生于心之错误妄想，称作心意颠倒。何故？世间若有若干阿拉汉或已成阿拉汉道者，我谓其为“我中之一”。即于此七界中，由于除烦恼、获生净信及成就阿拉汉者，谓之吾中者。
Purāṇasālohitāti purimasmiṃ bhavesālohitā bandhusadisā ekato katasamaṇadhammā devatā. Keci pana ‘‘purāṇasālohitāti purāṇakāle bhavantare sālohitā mātubhūtā ekā devatā’’ti vadanti, taṃ aṭṭhakathāyaṃ paṭikkhipitvā purimoyevattho gahito.
古钵铁者，谓昔世间所用之古代铜铁，族类众多，方向多方，司掌护持圣法之天神也。有些人说“古钵铁乃古时或间世所生之铁器，乃一神明所化”，此说在本注疏中不被采纳，仍以古时同一为实由之。
Pubbe kira kassapadasabalassa sāsane osakkamāne sāmaṇerādīnaṃ vippakāraṃ disvā satta bhikkhū saṃvegappattā ‘‘yāva sāsanaṃ na antaradhāyati, tāva attano patiṭṭhaṃ karissāmā’’ti suvaṇṇacetiyaṃ vanditvā araññaṃ paviṭṭhā ekaṃ pabbataṃ disvā ‘‘jīvite sālayā nivattantu, nirālayā imaṃ pabbataṃ abhiruhantū’’ti vatvā nisseṇiṃ bandhitvā sabbe taṃ pabbataṃ abhiruyha nisseṇiṃ pātetvā samaṇadhammaṃ kariṃsu. Tesu saṅghatthero ekarattātikkameneva arahattaṃ pāpuṇi. So uttarakuruto piṇḍapātaṃ ānetvā te bhikkhū, ‘‘āvuso, ito piṇḍapātaṃ paribhuñjathā’’ti āha. Te ‘‘tumhe, bhante, attano ānubhāvena evaṃ akattha, mayampi sace tumhe viya visesaṃ nibbattessāma, sayameva āharitvā bhuñjissāmā’’ti bhuñjituṃ na icchiṃsu. Tato dutiyadivase dutiyatthero anāgāmiphalaṃ pāpuṇi, sopi tatheva piṇḍapātaṃ ādāya tattha gantvā itare nimantesi, tepi tatheva paṭikkhipiṃsu. Tesu arahattappatto parinibbāyi, anāgāmī suddhāvāsabhūmiyaṃ nibbatti. Itare pana pañca janā ghaṭentā vāyamantāpi visesaṃ nibbattetuṃ nāsakkhiṃsu. Te asakkontā tattheva parisussitvā devaloke nibbattā. Ekaṃ buddhantaraṃ devesuyeva saṃsaritvā imasmiṃ buddhuppāde devalokato cavitvā tattha tattha kulaghare nibbattiṃsu. Tesu hi eko pakkusāti rājā ahosi, eko kumārakassapo, eko dabbo mallaputto, eko sabhiyo paribbājako, eko bāhiyo dārucīriyo. Tattha yo so anāgāmī brahmaloke nibbatto, taṃ sandhāyetaṃ vuttaṃ ‘‘purāṇasālohitā devatā’’ti. Devaputtopi hi devadhītā viya devo eva devatāti katvā devatāti vuccati ‘‘atha kho aññatarā devatā’’tiādīsu viya. Idha pana brahmā devatāti adhippeto.
昔时，当咖萨巴达萨般教法衰微之时，见沙玛内及众等退转，七比库等心生忧虑，乃发愿曰：“只要教法未灭，我们必立我名号。”遂礼敬金塔，入密林，见一高山，曰：“愿舍旧舍生命，离去舍宅，登此山修行。”结草绑石，众比库登山达顶，遂勤研修般若法。其时僧团长者一日果证阿拉汉，携食乞食归来，告众曰：“诸友，吾食于此处最为宜也。”众曰：“长者，因尔善根，我等亦随行取食，共同享用。”不欲自食独享。翌日，二长者得无来果，携食如前往。迦叶尊者则作别离。此等众人证果涅槃，各入净趣天。余五人虽努力勤修，却无法证得实果。彼等无力时忽于彼处夏干枳利天界涅槃。有人转世于佛的转世之间，游走于诸天间，住此世俗之家。彼中有一者乃王，一个是小王子，一个是答巴马喇子，一个是贵族游方者，一个是外人夏干枳利。居于此者乃无来者，住于梵天。是故说“古钵铁天”。天子子也如天女之女者谓天也乃名“天人”，称诸如“天神”。此处所说为梵天之上尊主也。
Tassa hi brahmuno tattha nibbattasamanantarameva attano brahmasampattiṃ oloketvā āgataṭṭhānaṃ āvajjentassa sattannaṃ janānaṃ pabbataṃ āruyha samaṇadhammakaraṇaṃ, tatthekassa parinibbutabhāvo, anāgāmiphalaṃ patvā attano ca ettha nibbattabhāvo upaṭṭhāsi. So ‘‘kattha nu kho itare pañca janā’’ti āvajjento kāmāvacaradevaloke tesaṃ nibbattabhāvaṃ ñatvā aparabhāge kālānukālaṃ ‘‘kinnu kho karontī’’ti tesaṃ pavattiṃ oloketiyeva. Imasmiṃ pana kāle ‘‘kahaṃ nu kho’’ti āvajjento bāhiyaṃ suppārakapaṭṭanaṃ upanissāya dārucīradhāriṃ kohaññena jīvikaṃ kappentaṃ disvā ‘‘ayaṃ mayā saddhiṃ pubbe nisseṇiṃ bandhitvā pabbataṃ abhiruhitvā samaṇadhammaṃ karonto atisallekhavuttiyā jīvite anapekkho arahatāpi ābhataṃ piṇḍapātaṃ aparibhuñjitvā idāni sambhāvanādhippāyo anarahāva arahattaṃ paṭijānitvā vicarati lābhasakkārasilokaṃ nikāmayamāno, dasabalassa ca nibbattabhāvaṃ na jānāti, handa naṃ saṃvejetvā buddhuppādaṃ jānāpessāmī’’ti tāvadeva brahmalokato otaritvā rattibhāge suppārakapaṭṭane dārucīriyassa sammukhe pāturahosi. Bāhiyo attano vasanaṭṭhāne uḷāraṃ obhāsaṃ disvā ‘‘kiṃ nu kho eta’’nti bahi nikkhamitvā olokento ākāse ṭhitaṃ mahābrahmānaṃ disvā añjaliṃ paggayha ‘‘ke tumhe’’ti pucchi. Athassa so brahmā ‘‘ahaṃ te porāṇakasahāyo tadā anāgāmiphalaṃ patvā brahmaloke nibbatto, tvaṃ pana kiñci visesaṃ nibbattetuṃ asakkonto tadā puthujjanakālakiriyaṃ katvā saṃsaranto idāni titthiyavesadhārī anarahāva samāno ‘arahā aha’nti imaṃ laddhiṃ gahetvā vicarasīti ñatvā āgato, neva kho tvaṃ, bāhiya, arahā, paṭinissajjetaṃ pāpakaṃ diṭṭhigataṃ, mā te ahosi dīgharattaṃ ahitāya dukkhāya, sammāsambuddho loke uppanno. So hi bhagavā arahā, gaccha naṃ payirupāsassū’’ti āha. Tena vuttaṃ – ‘‘atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā’’tiādi.
彼时，梵天住世，观自身得梵果，召来七众人登山修行。彼中一人证涅槃无来果，守护涅槃相。当时梵天召曰：“其余五人何在？”彼观皆住欲界净天，知其涅槃相，时光随着往来，视其所作。此时，梵天见外人夏干枳利棲息于夏干枳利村，只身持铁杖谋生，知乃昔日结缘登山修行、精勤简朴生活、忽被世俗挫折、虽证无来而不自知为阿拉汉，正在游行，修积利益、受尊敬，且不了解七种天人果位。梵天谓是人曰：“汝不忆生，由佛出世吾将昭示其义。”时夜晚，梵天现显光明，夏干枳利见大梵天，合掌问曰：“汝为谁？”梵天云：“我为昔日助汝证无来果者。汝当不为恶，勿心大害，世尊已生，正觉出世，汝当护持之。”由是说有“夏干枳利古钵铁天”之称。
Tattha anukampikāti anuggahasīlā karuṇādhikā. Atthakāmāti hitakāmā mettādhikā. Purimapadena cettha bāhiyassa dukkhāpanayanakāmataṃ tassā devatāya dasseti, pacchimena hitūpasaṃhāraṃ. Cetasāti attano cittena, cetosīsena cettha cetopariyañāṇaṃ gahitanti veditabbaṃ. Cetoparivitakkanti tassa cittappavattiṃ. Aññāyāti jānitvā. Tenupasaṅkamīti seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva brahmaloke antarahito bāhiyassa purato pātubhavanavasena upasaṅkami. Etadavocāti ‘‘ye kho keci loke arahanto vā’’tiādipavattamicchāparivitakkaṃ bāhiyaṃ sahoḍhaṃ coraṃ gaṇhanto viya ‘‘neva kho tvaṃ, bāhiya, arahā’’tiādikaṃ etaṃ idāni vuccamānavacanaṃ brahmā avoca. Neva kho tvaṃ, bāhiya, arahāti etena tadā bāhiyassa asekkhabhāvaṃ paṭikkhipati, nāpi arahattamaggaṃ vā samāpannoti etena sekkhabhāvaṃ, ubhayenapissa anariyabhāvameva dīpeti. Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpannoti iminā panassa kalyāṇaputhujjanabhāvampi paṭikkhipati. Tattha paṭipadāti sīlavisuddhiādayo cha visuddhiyo. Paṭipajjati etāya ariyamaggeti paṭipadā. Assāti bhaveyyāsi.
此处“慈愍”者，谓悲愍之德增益。所谓“利生”，指以慈悲利益诸生。前文意者，显露外人夏干枳利心中欲却苦、迎向利益，内表心念、知心不净者心念流转。当其了解后，强者犹如持臂伸缩，广或缩，乃梵天隐于夏干枳利之前，与之接近相会。此谓“接近”。所谓通言曰：“世间若有阿拉汉或成就阿拉汉道者”，此邪见流转心外人如同盗贼将其误见遮掩，乃大梵诵曰：“非汝也，外人非阿拉汉。”此语除却外人之初学心，非行果道，明示二者俱非圣贤之相。彼无行而无果，非阿拉汉证果之道，乃凡夫恶相显露。无修习之道可依，汝非阿拉汉，亦未成阿拉汉道。故此所谓“行道”，务应以戒除垢浄心为六种净化基础所成之道，名为行道，必成“有为者”也。
Ayañcassa arahattādhimāno kiṃ nissāya uppannoti? ‘‘Appicchatāya santuṭṭhitāya sallekhatāya dīgharattaṃ katādhikārattā tadaṅgappahānavasena kilesānaṃ vihatattā arahattādhimāno uppanno’’ti keci vadanti. Apare panāhu ‘‘bāhiyo paṭhamādijhānacatukkalābhī, tasmāssa vikkhambhanappahānena kilesānaṃ asamudācārato arahattādhimāno uppajjatī’’ti. Tadubhayampi tesaṃ matimattameva ‘‘sambhāvanādhippāyo lābhasakkārasilokaṃ nikāmayamāno’’ti ca aṭṭhakathāyaṃ āgatattā. Tasmā vuttanayenevettha attho veditabbo.
对此，有关阿拉汉的成就依凭何而生？有人说：『因心欲减少、安住满足、身心调伏、经年累月实践得其所成，随而以断除烦恼之法成就阿拉汉。』另有人说：『外皈于初禅获利之四禅，因断除放逸而不生恶行，故成阿拉汉。』两者均见于此注疏所载，大意谓『以修习之先行方法，除去烦恼为依凭，故得成就』。因此当知以上所说即是此义。
Atha bāhiyo ākāse ṭhatvā kathentaṃ mahābrahmānaṃ oloketvā cintesi – ‘‘aho bhāriyaṃ vata kammaṃ, yamahaṃ arahāti cintesiṃ, ayañca ‘arahattagāminī paṭipadāpi te natthī’ti vadati, atthi nu kho loke koci arahā’’ti? Atha naṃ pucchi. Tena vuttaṃ – ‘‘atha ke carahi devate loke arahanto vā arahattamaggaṃ vā samāpannā’’ti.
于是，外道立于虚空，观视一位大梵天，思惟曰：『啊，果德玛想必是真觉者，我思此道行之正真无疑，然有人言“通往阿拉汉果的修道路径非你所具”，如此真有阿拉汉存在于世间乎？』于是他询问了世尊。对此，世尊答曰：『如今于诸天界，有谁成就阿拉汉，或证得阿拉汉道呢？』
Tattha athāti pucchārambhe nipāto. Ke carahīti ke etarahi. Loketi okāsaloke. Ayañhettha adhippāyo – bhājanalokabhūte sakalasmiṃ jambudīpatale kasmiṃ ṭhāne arahanto vā arahattamaggaṃ vā samāpannā etarahi viharanti, yattha mayaṃ te upasaṅkamitvā tesaṃ ovāde ṭhatvā vaṭṭadukkhato muccissāmāti. Uttaresūti suppārakapaṭṭanato pubbuttaradisābhāgaṃ sandhāya vuttaṃ.
此处，“有谁”为发问开端语，“有谁”意谓目前，“世间”则指古萨拉国。此问语意为：现今世间各处朱门大陆之内，究竟哪里有人成就阿拉汉，或得阿拉汉道？他们生活何方？我们前往礼拜劝导他们，俾解脱轮回之苦。此语问及以北地区，意指靠近北方门户处，已经向北方广大地带探询而来。
Arahanti ārakattā arahaṃ. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ viddhaṃsitattā. Arīnaṃ vā hatattā arahaṃ. Bhagavatā hi kilesārayo anavasesato ariyamaggena hatā samucchinnāti. Arānaṃ vā hatattā arahaṃ. Yañca avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ. Tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakarañāṇapharasuṃ gahetvā sabbepi arā hatā vihatā viddhaṃsitāti. Arahatīti vā arahaṃ. Bhagavā hi sadevake loke aggadakkhiṇeyyattā uḷāre cīvarādipaccaye pūjāvisesañca arahati. Rahābhāvato vā arahaṃ. Tathāgato hi sabbaso samucchinnarāgādikilesattā pāpakilesassāpi asambhavato pāpakaraṇe rahābhāvatopi arahanti vuccati.
阿拉汉者，谓断绝一切烦恼者。断者，谓其断尽所有烦恼，无所遗留；如远离愚昧，立于道途，彻底断绝一切烦恼障碍。灭者，谓除灭众生之敌烦恼。世尊所断烦恼根，本乎圣道，非残存，已断已灭。灭者亦通“断”，谓灭尽者。因无明、生死欲、三毒等烦恼所聚业，全赖福德因缘；此轮回如战车，周而复始，不断循环。世尊于成道之地，稳立精进三昧，坚立戒律根基，信解坚固，斩断恶业，达成圆满阿拉汉果位，断绝一切诸烦恼，断灭尽矣。阿拉汉果即是阿拉汉。世尊为三界诸神供奉所至高尊，身着明净袈裟受礼敬。隐身处亦是阿拉汉。世尊已断除一切烦恼，破除恶根，且无可能行恶，故称为阿拉汉。
Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho. Bhagavā hi abhiññeyye dhamme abhiññeyyato, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato abhisambujjhi. Vuttañhetaṃ –
正觉者即完全具足一切圣法之圣者，名正自觉。世尊亲证该等法，以智慧明了，亲知诸法；于当止之法能断灭之，实证诸法，精进修习诸法，皆由亲证而生。他了知深奥法义，亲以修持，达成圆满。经中宣说曰：
‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;
『可见者已知晓，宜修者亦已成修；
Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (su. ni. 563; ma. ni. 2.399; visuddhi. 1.131);
“应当舍弃的，我已经舍弃，因故我即是婆罗门。”
Apica kusale dhamme anavajjasukhavipākato, akusale dhamme sāvajjadukkhavipākatotiādinā sabbattikadukādivasena ayamattho netabbo. Iti aviparītaṃ sayambhuñāṇena sabbākārato sabbadhammānaṃ abhisambuddhattā sammāsambuddhoti ayamettha saṅkhepo. Vitthāro pana visuddhimagge (visuddhi. 1.129-131) āgatanayeneva veditabbo. Arahattāyāti aggaphalappaṭilābhāya. Dhammaṃ desetīti ādikalyāṇādiguṇavisesayuttaṃ sīlādipaṭipadādhammaṃ samathavipassanādhammameva vā veneyyajjhāsayānurūpaṃ upadisati katheti.
又如，善法虽未被玷污，结无漏之乐之果，不应以“善法具果无玷污，恶法常伴苦果”等类全然苦等语义，做一概否定。以无逆转之自觉智，圆成诸法皆寂灭，无漏智慧无碍，故所谓圆正觉果位，即此简约说法。详细义理应依净道论相传解说。所谓阿拉汉，即得上乘果实者。说法，即最初含具善美无量等特质的戒及等行法，或以止观法门，或据法意配合所说。
Saṃvejitoti ‘‘dhiratthu vata, bho, puthujjanabhāvassa, yenāhaṃ anarahāva samāno arahāti amaññiṃ, sammāsambuddhañca loke uppajjitvā dhammaṃ desentaṃ na jāniṃ, dujjānaṃ kho panidaṃ jīvitaṃ, dujjānaṃ maraṇa’’nti saṃvegamāpādito, devatāvacanena yathāvuttenākārena saṃviggamānasoti attho. Tāvadevāti tasmiṃyeva khaṇe. Suppārakā pakkāmīti buddhoti nāmamapi savanena uppannāya buddhārammaṇāya pītiyā saṃvegena ca codiyamānahadayo suppārakapaṭṭanato sāvatthiṃ uddissa pakkanto. Sabbattha ekarattiparivāsenāti sabbasmiṃ magge ekarattivāseneva agamāsi. Suppārakapaṭṭanato hi sāvatthi vīsayojanasate hoti, tañcāyaṃ ettakaṃ addhānaṃ ekarattivāsena agamāsi. Yadā suppārakato nikkhanto, tadaheva sāvatthiṃ sampattoti.
“动情”的意思是：‘世尊啊！凡夫本性那样，我譬如行动不善之人非阿拉汉，正觉者虽已现于世间，演说法义我不识，愚人之生命乃如是，愚人之死亦如是。’因而内心受感召，产生强烈忧愁。天人之说谓此为依相而起的‘动情’。‘此刻于彼时’意即当下禅定时时。报喜人驶马临近，这乃因闻佛号，生起欢喜，受感召心情激荡，心意随之转动，如乘快马而疾行，朝向娑伽提城。处处专心一意旋转行路。由报喜人骑速马急速前来，故得以以一心速达娑伽提。以一心速行，即禅定含义。“圣者知外来者将至，便言：‘尚未时诸根感受成熟，稍后将趋成熟。’彼时诸根感受至，随即进入娑伽提，受僧众迎接。当时行走，踱步于坐具之间。有众比库见之，问道：‘世尊现在何处？’众比库言：‘世尊已抵娑伽提受食。’问曰：‘你从何处来？’答曰：‘从报喜人处来。’‘路途遥远，坐下洗足净手稍安。到来时看到师’，‘尊者啊，我不知我身命间，唯在此一夜或久坐禅定至娑伽提百由旬之地。亲见师已安心。’乃入娑伽提，显现无上佛迹光辉如此。”如是说：“当时有众多比库，在坐具之间踱步。乃有外来木吏，向比库近前。”
Kathaṃ panāyaṃ evaṃ agamāsīti? Devatānubhāvena, ‘‘buddhānubhāvenā’’tipi vadanti. ‘‘Sabbattha ekarattiparivāsenā’’ti pana vuttattā maggassa ca vīsayojanasatikattā antarāmagge gāmanigamarājadhānīsu yattha yattha rattiyaṃ vasati, tattha tattha dutiyaṃ aruṇaṃ anuṭṭhāpetvā sabbattha ekarattivāseneva sāvatthiṃ upasaṅkamīti ayamattho dīpito hotīti. Nayidaṃ evaṃ daṭṭhabbaṃ. Sabbasmiṃ vīsayojanasatike magge ekarattivāsenāti imassa atthassa adhippetattā. Ekarattimattaṃ so sakalasmiṃ tasmiṃ magge vasitvā pacchimadivase pubbaṇhasamaye sāvatthiṃ anuppattoti.
此处问：“如何确实抵达此地？”有说为由天人感应，亦说为由佛力感应。由于‘处处专心一意旋转行路’之故，即在道路间、乡邑、王都，不论夜居之处皆逐地照灯，处处以专心一意行，故现娑伽提归来也即此义。此非应仅其貌观之。‘处处于百由旬路上专心一意’强调此义。因具专心，得居彼路途，于西日晨时获入娑伽提。
Bhagavāpi bāhiyassa āgamanaṃ ñatvā ‘‘na tāvassa indriyāni paripākaṃ gatāni, khaṇantare pana paripākaṃ gamissantī’’ti tassa indriyānaṃ paripākaṃ āgamayamāno mahābhikkhusaṅghaparivuto tasmiṃ khaṇe sāvatthiṃ piṇḍāya pāvisi. So ca jetavanaṃ pavisitvā bhuttapātarāse kāyālasiyavimocanatthaṃ abbhokāse caṅkamante sambahule bhikkhū passitvā ‘‘kahaṃ nu kho etarahi bhagavā’’ti pucchi. Bhikkhū ‘‘bhagavā sāvatthiṃ piṇḍāya paviṭṭho’’ti vatvā pucchiṃsu ‘‘tvaṃ pana kuto āgato’’ti? ‘‘Suppārakapaṭṭanato āgatomhī’’ti. ‘‘Dūrato āgatosi, nisīda, tāva pāde dhovitvā makkhetvā thokaṃ vissamāhi, āgatakāle satthāraṃ dakkhasī’’ti. ‘‘Ahaṃ, bhante, attano jīvitantarāyaṃ na jānāmi, ekarattenevamhi katthacipi ciraṃ aṭṭhatvā anisīditvā vīsayojanasatikaṃ maggaṃ āgato, satthāraṃ passitvāva vissamissāmī’’ti vatvā taramānarūpo sāvatthiṃ pavisitvā anopamāya buddhasiriyā virocamānaṃ bhagavantaṃ passi. Tena vuttaṃ ‘‘tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkamī’’tiādi.
世尊知道外方来者，便说：“诸根尚未成熟，但不久将成熟。”世尊以此根成熟力，入娑伽提受僧众布施。世尊入捷林后，受人供养食器，行于外室，众比库见之，问：“此时世尊何在？”比库答：“世尊已入娑伽提食饭。”又问：“你从何来？”答：“从报喜人处。”言：“路途遥远，请坐下洗足净手稍息，来时亲见导师。”答曰：“我不知生命界限，一夜一夜坐禅定中，乃至少时而久时至娑伽提百由旬间路；所见导师令人安心。”“停宿如是，入娑伽提显世尊不可思议光华。”据此说：“当时众比库踱步于坐具之间。忽有外来木吏，以此近比库。”
Tattha kahanti kattha. Nūti saṃsaye, khoti padapūraṇe, kasmiṃ nu kho padeseti attho. Dassanakāmamhāti daṭṭhukāmā amha. Mayañhi taṃ bhagavantaṃ andho viya cakkhuṃ, badhiro viya sotaṃ, mūgo viya kalyāṇavākkaraṇaṃ, hatthapādavikalo viya hatthapāde, daliddo viya dhanasampadaṃ, kantāraddhānappaṭipanno viya khemantabhūmiṃ, rogābhibhūto viya ārogyaṃ, mahāsamudde bhinnanāvo viya mahākullaṃ passituṃ upasaṅkamituñca icchāmāti dasseti. Taramānarūpoti taramānākāro.
此时问所处何地，否定疑惑，以为此仅填充文句，究竟何处义故。因欲见佛故。吾等者譬如盲无目，聋无耳，哑无善言，手足残缺，盲目哑口，断绝财富，陷苦地而不得宽安，病痛缠身，犹如在大海破碎船只，欲远远前往彼岸。此问显露其如孩童形色。
Pāsādikanti bāttiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālālaṅkatāya samantapāsādikāya attano sarīrasobhāsampattiyā rūpakāyadassanabyāvaṭassa janassa sabbabhāgato pasādāvahaṃ. Pasādanīyanti dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇika- buddhadhammappabhutiaparimāṇaguṇagaṇasamannāgatāya dhammakāyasampattiyā sarikkhakajanassa pasādanīyaṃ pasīditabbayuttaṃ pasādārahaṃ vā. Santindriyanti cakkhādipañcindriyalolabhāvāpagamanena vūpasantapañcindriyaṃ. Santamānasanti chaṭṭhassa manindriyassa nibbisevanabhāvūpagamanena vūpasantamānasaṃ. Uttamadamathasamathamanuppattanti lokuttarapaññāvimutticetovimuttisaṅkhātaṃ uttamaṃ damathaṃ samathañca anuppatvā adhigantvā ṭhitaṃ. Dantanti suparisuddhakāyasamācāratāya ceva hatthapādakukkuccābhāvato davādiabhāvato ca kāyena dantaṃ. Guttanti suparisuddhavacīsamācāratāya ceva niratthakavācābhāvato davādiabhāvato ca vācāya guttaṃ. Yatindriyanti suparisuddhamanosamācāratāya ariyiddhiyogena abyāvaṭaappaṭisaṅkhānupekkhābhāvato ca manindriyavasena yatindriyaṃ. Nāganti chandādivasena agamanato, pahīnānaṃ rāgādikilesānaṃ punānāgamanato, kassacipi āgussa sabbathāpi akaraṇato, punabbhavassa ca agamanatoti imehi kāraṇehi nāgaṃ. Ettha ca pāsādikanti iminā rūpakāyena bhagavato pamāṇabhūtataṃ dīpeti, pasādanīyanti iminā dhammakāyena, santindriyantiādinā sesehi pamāṇabhūtataṃ dīpeti. Tena catuppamāṇike lokasannivāse anavasesato sattānaṃ bhagavato pamāṇabhāvo pakāsitoti veditabbo.
所谓雅观者，是指具备二十八种大丈夫相的形象，带有细微差别的相状装饰，通体庄严俊朗，光彩照人，形体端正美观的，比库自身所显示的形体之美，令众生各处无不生起悦服信心。所谓悦服，即在十种威力、三十四种清净端庄、一般般若、十八种赞叹等多方面具足的佛法德行中，具备法体功德，以此令广大众生生起应当悦服、欢喜的信心。所谓摄心根，即指因眼等五根对色欲的染污生起摄持而能安定的五根。所谓摄心意，即指第六根—心根，因不受贪著而心得安定。所谓最高的驭心与安止者，即超越世间的般若解脱及心之解脱，达到最高的调伏与安止，并得已成就并稳固于此。所谓驯服，指以体行清净，包括手足动作无轻慢、无余病等，身体行为之端正驯顺。所谓吐纳禁绝，指语行清净，包括不妄语、不两舌、不粗恶语、不杂秽语等，语言行为端正禁绝。所谓驭意根，指心行清净，以圣六通悉地力量，不染欲界执著而无执着分别的心，作为驭心之用。所谓龙，即无欲等正行相续，无贪染等烦恼已断，断除一切过失，今生亦不行恶故而称为龙。这里所云雅观，乃由此形体之量度显现；悦服，乃由法体之量度显现；摄心根等五根及其它，以量度显现其余。由此四种度量法现于世间诸处，使众生不生厌离，显示佛陀之广大身量，当如此称知。
Evaṃbhūtañca bhagavantaṃ antaravīthiyaṃ gacchantaṃ disvā ‘‘cirassaṃ vata me sammāsambuddho diṭṭho’’ti haṭṭhatuṭṭho pañcavaṇṇāya pītiyā nirantaraṃ phuṭasarīro pītivipphāritavivaṭaniccalalocano diṭṭhaṭṭhānato paṭṭhāya oṇatasarīro bhagavato sarīrappabhāvemajjhaṃ ajjhogāhetvā tattha nimujjanto bhagavato samīpaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā bhagavato pāde sambāhanto paricumbanto ‘‘desetu me, bhante, bhagavā dhamma’’nti āha. Tena vuttaṃ – ‘‘bhagavato pādesirasā nipatitvā bhagavantaṃ etadavoca – ‘desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’’ti.
当时目睹世尊出入内院，心中生起感叹说：「我已久未见闻正自觉者。」他即精神振奋，五颜六色辉映欢喜不已，身体轻安自在，目光注视所站之处，倚身而立，肃身恭敬，进入至佛所近前，恭敬礼拜佛足，亲吻佛足，恭敬曰：「愿世尊为我说法。」世尊闻言，即坐下，告知弟子：「我已俯伏于佛足之际，向佛陀称请：‘愿世尊为我说法，愿善逝为我说法，长久利益我、令我安乐之法。’」
Tattha sugatoti sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā gadattā sugato. Gamanampi hi gatanti vuccati, tañca bhagavato sobhanaṃ parisuddhaṃ anavajjaṃ. Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gato, aññepi gametīti sobhanagamanattā sugato. Sundarañcesa ṭhānaṃ amataṃ nibbānaṃ gatoti sundaraṃ ṭhānaṃ gatattā sugato. Sammā ca gatattā sugato tena tena maggena pahīne kilese puna apaccāgamanato. Vuttañhetaṃ –
于此，所谓善逝者，是指其出入庄严光明，往来之处美丽端正，行止端庄，正当行走之意。行走有称谓，谓之善逝者庄严清净无垢、不染之行。所谓达至安稳境界者，昼夜安然处于安稳境界中，称为善逝者。所谓美丽者，即纯净无垢、至高无上的彼岸涅槃境界，故云美丽。确定正觉者，因断除污染，远离复出之业，故名善逝。佛陀告语：「入流圣道者，其烦恼已断，不复生起，也不可复出，善逝者是也。一次来者……阿拉汉果道者……亦云不复出生。」（引自《小尼陀婆梦问经》二十七）
‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato. Sakadāgāmi…pe… arahattamaggena…pe… na paccāgacchatīti sugato’’ti (cūḷani. mettagūmāṇavapucchāniddesa 27).
或谓善逝者之正确到达，即依三种正确之修行，具足完整修行之意。由深远祖训，直到大菩提树皆具稠密修证，精进行正法，利益众生，遍及天下，恒断爱欲，远离世间安乐，超绝如来所说最高之八正道，次第学习于圣谛，继而登入禅定，证得正觉，以纯清修行为途，行于正道，故名为正至者。正至者于应住之地，及于正时，所说语句皆称善逝。佛陀亦说：
Atha vā sammā gatattāti tīsupi avatthāsu sammāpaṭipattiyā gatattā, suppaṭipannattāti attho. Dīpaṅkarapādamūlato hi paṭṭhāya yāva mahābodhimaṇḍā tāva samatiṃsapāramipūritāya sammāpaṭipattiyā ñātatthacariyāya lokatthacariyāya buddhatthacariyāya koṭiṃ pāpuṇitvā sabbalokassa hitasukhameva paribrūhanto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ante anupagacchantiyā anuttarāya bojjhaṅgabhāvanāsaṅkhātāya majjhimāya paṭipadāya ariyasaccesu tato paraṃ samadhigatadhammādhipateyyo sabbasattesu avisayāya sammāpaṭipattiyā ca gato paṭipannoti evampi sammā gatattā sugato. Sammā cesa gadati yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sugato. Vuttampi cetaṃ –
「论及时刻、所现实、有义理、法理、律法及因缘，佛所说语句皆合时宜、恰时适用，具足丰富义理。」（引自《中部·尼柯耶》1.9及《大部·尼柯耶》3.14）
‘‘Kālavādī , bhūtavādī, atthavādī, dhammavādī, vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhita’’nti (dī. ni. 1.9; ma. ni. 3.14).
所谓『时论家、存在论者、义论者、法论者、律论者，或说含有根本意涵的定论之语，随着时节及场所而圆满周全』，此指《亲近经·释义》第一章第九节与《大亲近经·释义》第三章第十四节中所述。
Aparampi vuttaṃ –
又有偈言——
‘‘Yā sā vācā abhūtā atacchā anatthasaṃhitā, yā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsatī’’tiādi (ma. ni. 2.86).
「那种言语是不真实、不合法且无益者，那些对他人不和悦、不尊重的言语，不是如来所说的话。」（『大念处经』第二卷第86页）
Evaṃ sammā gadattāpi sugato.
即使这样正确宣说，善知识也是如此。
Yaṃ mamassa dīgharattaṃ hitāya sukhāyāti yaṃ dhammassa upadisanaṃ cirakālaṃ mama jhānavimokkhādihitāya tadadhigantabbasukhāya ca siyā. Akālo kho tāva bāhiyāti tava dhammadesanāya na tāva kāloti attho. Kiṃ pana bhagavato sattahitapaṭipattiyā akālopi nāma atthi, yato bhagavā kālavādīti? Vuccate – kāloti cettha veneyyānaṃ indriyaparipākakālo adhippeto. Yasmā pana tadā bāhiyassa attano indriyānaṃ paripakkāparipakkabhāvo dubbiññeyyo, tasmā bhagavā taṃ avatvā attano antaravīthiyaṃ ṭhitabhāvamassa kāraṇaṃ apadisanto āha ‘‘antaragharaṃ paviṭṭhamhā’’ti. Dujjānanti dubbiññeyyaṃ. Jīvitantarāyānanti jīvitassa antarāyakaradhammānaṃ vattanaṃ avattanaṃ vāti vattukāmo sambhamavasena ‘‘jīvitantarāyāna’’nti āha. Tathā hi anekapaccayappaṭibaddhavuttijīvitaṃ anekarūpā ca tadantarāyā. Vuttañhi –
对我长期利益和快乐之法，乃至对为修习禅定解脱等利益而传授之法，当久住不舍，且应努力获得和安乐。所谓此法不适当时乃外在之时机，与你宣教法无关。然世尊为利益众生之行为，即便“不适当”，因世尊谓时光乃诸根成熟之时，众根成熟难测，世尊深知自内心状态，住于自身内道，乃因是故而说：“我已入内室之中。”其中称“不易知”谓难以知晓、不可测；所谓“生命障碍”，谓生命所受诸障碍之状，内外交织，故欲称“生命障碍”。诚如因诸条件相续而生之生命，而生命障碍种种形态亦然。有偈言——
‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;
「今当天行事何劳苦，谁知死亡何时至；」
Na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti. (ma. ni. 3.272; netti. 103);
「用那无穷巨大王权，亦难抗拒死之力量。」（『大念处经』第三卷第272页；『净显』103）
Kasmā panāyaṃ jīvitantarāyameva tāva purakkharoti? ‘‘Nimittaññutāya adiṭṭhakosallena vā’’ti keci. Apare ‘‘devatāya santike jīvitantarāyassa sutattā’’ti vadanti. Antimabhavikattā pana upanissayasampattiyā codiyamāno evamāha. Na hi tesaṃ appattaarahattānaṃ jīvitakkhayo hoti. Kiṃ pana kāraṇā bhagavā tassa dhammaṃ desetukāmova dvikkhattuṃ paṭikkhipi? Evaṃ kirassa ahosi ‘‘imassa maṃ diṭṭhakālato paṭṭhāya sakalasarīraṃ pītiyā nirantaraṃ phuṭaṃ, atibalavā pītivego, dhammaṃ sutvāpi na tāva sakkhissati paṭivijjhituṃ. Yāva pana majjhattupekkhā saṇṭhāti, tāva tiṭṭhatu, vīsayojanasataṃ maggaṃ āgatattā darathopissa kāye balavā, sopi tāva paṭippassambhatū’’ti. Tasmā dvikkhattuṃ paṭikkhipi. Keci pana ‘‘dhammassavane ādarajananatthaṃ bhagavā evamakāsī’’ti vadanti. Tatiyavāraṃ yācito pana majjhattupekkhaṃ darathappaṭipassaddhiṃ paccupaṭṭhitañcassa jīvitantarāyaṃ disvā ‘‘idāni dhammadesanāya kālo’’ti cintetvā ‘‘tasmā tihā’’tiādinā dhammadesanaṃ ārabhi.
为何此时生命危难反而增长？有人说：是因为凭借因缘所生的预兆或见解的巧妙；又有人说：是因为在诸天面前听闻生命危难的因由。世尊则从终极存在和依缘具足的方面启发，引导他们说：他们中没有正觉者所断绝的生命消灭。可是为何世尊欲说此法却反复两次搁置不说呢？因其心生此念：“自从我在此亲见之时，遍身充满不断流溢的喜乐之感，喜力极强，虽闻法音，却未能即刻透彻理解。直至内心寂静时，方可立住。既已达到断惑离欲之道，身心力强，亦会获得安住平静。”因此反复搁置不说。有人则说：“世尊如是轻视闻法，故未及展开。”第三次一味请求后，见内心寂静与身心清净，认识到生命危亡，便生起“现在乃说法之时”的念头，遂开始说法。
Tattha tasmāti yasmā tvaṃ ussukkajāto hutvā ativiya maṃ yācasi, yasmā vā jīvitantarāyānaṃ dujjānataṃ vadasi, indriyāni ca te paripākaṃ gatāni, tasmā. Tihāti nipātamattaṃ. Teti tayā evanti idāni vattabbākāraṃ vadati.
此处的“因此”是指你因极度渴念，而强烈请求我说法，或者你因不明白生命危难而苦恼，因感官功能已成熟完备，所以说“因此”。“因此”只是词尾助词。你以此表达了言说今当如此的旨意。
Sikkhitabbanti adhisīlasikkhādīnaṃ tissannampi sikkhānaṃ vasena sikkhanaṃ kātabbaṃ. Yathā pana sikkhitabbaṃ, taṃ dassento ‘‘diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādimāha.
应当修习的是从戒律等三学中的戒学开始，并通过戒学而成就三学的整体修习。法中示现：“所见即为所见之量”，以此表达教义。
Tattha diṭṭhe diṭṭhamattanti rūpāyatane cakkhuviññāṇena diṭṭhamattaṃ. Yathā hi cakkhuviññāṇaṃ rūpe rūpamattameva passati, na aniccādisabhāvaṃ, evameva sesaṃ. Cakkhudvārikaviññāṇena hi me diṭṭhamattameva bhavissatīti sikkhitabbanti attho. Atha vā diṭṭhe diṭṭhaṃ nāma cakkhuviññāṇena rūpavijānananti attho. Mattanti pamāṇaṃ. Diṭṭhā mattā etassāti diṭṭhamattaṃ, cakkhuviññāṇamattameva cittaṃ bhavissatīti attho. Idaṃ vuttaṃ hoti – yathā āpāthagate rūpe cakkhuviññāṇaṃ na rajjati, na dussati, na muyhati, evaṃ rāgādivirahena cakkhuviññāṇamattameva me javanaṃ bhavissati, cakkhuviññāṇappamāṇeneva javanaṃ ṭhapessāmīti.
此处“所见即为所见之量”者，指眼根与色境与眼识共呈现的所见之量。因眼识仅能见色的量，不是见无常等性质的所在。以此类推其余根与境。意即以有眼门识为所见之量。或说“所见即为见色”的含义，是识知色的意思。“量”是度量。谓见量是指正是眼识的量。此意称：“诸如风吹动之色，眼识不坏、不污、不昏迷；如是无贪等无染之眼识量，我使之生起眼识保持住生命。”
Atha vā diṭṭhaṃ nāma cakkhuviññāṇena diṭṭhaṃ rūpaṃ, diṭṭhamattaṃ nāma tattheva uppannaṃ sampaṭicchanasantīraṇavoṭṭhabbanasaṅkhātaṃ cittattayaṃ. Yathā taṃ na rajjati, na dussati, na muyhati, evaṃ āpāthagate rūpe teneva sampaṭicchanādippamāṇena javanaṃ uppādessāmi, nāhaṃ taṃ pamāṇaṃ atikkamitvā rajjanādivasena uppajjituṃ dassāmīti evamettha attho daṭṭhabbo. Eseva nayo sutamute . Mutanti tadārammaṇaviññāṇehi saddhiṃ gandharasaphoṭṭhabbāyatanaṃ veditabbaṃ. Viññāte viññātamattanti ettha pana viññātaṃ nāma manodvārāvajjanena viññātārammaṇaṃ. Tasmiṃ viññāte viññātamattanti āvajjanappamāṇaṃ. Yathā āvajjanaṃ na rajjati, na dussati, na muyhati, evaṃ rajjanādivasena ca uppajjituṃ adatvā āvajjanappamāṇeneva cittaṃ ṭhapessāmīti ayamettha attho. Evañhi te, bāhiya, sikkhitabbanti evaṃ imāya paṭipadāya tayā, bāhiya, tissannaṃ sikkhānaṃ anuvattanavasena sikkhitabbaṃ.
又“所见”即是眼识知色之所知，所见之量即是于该处发生之三界定转舍离之心（即正见心）。犹如该识不坏、不污、不迷，如风吹不坏一般，我以该三心转舍的量使生起维持生命，而非超出此见量而以污秽等妨碍令生。此是应当观看的义。这意则根据后续心识，与所知色界相依知知量观察。所谓“所知即所知量”者，言心识起于意根所转的知境心。此所知之量以转化的度量表现。譬如转化心不坏、不污、不迷，我亦以转化度量让心保持而不生污秽。以上理是如此。因此外面应当修习此法，如此依序承袭三学之修，是应学者之道。
Iti bhagavā bāhiyassa saṃkhittarucitāya chahi viññāṇakāyehi saddhiṃ chaḷārammaṇabhedabhinnaṃ vipassanāya visayaṃ diṭṭhādīhi catūhi koṭṭhāsehi vibhajitvā tatthassa ñātatīraṇapariññaṃ dasseti. Kathaṃ? Ettha hi rūpāyatanaṃ passitabbaṭṭhena diṭṭhaṃ nāma, cakkhuviññāṇaṃ pana saddhiṃ taṃdvārikaviññāṇehi dassanaṭṭhena, tadubhayampi yathāpaccayaṃ pavattamānaṃ dhammamattameva, na ettha koci kattā vā kāretā vā, yato taṃ hutvā abhāvaṭṭhena aniccaṃ, udayabbayappaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattāti kuto tattha paṇḍitassa rajjanādīnaṃ okāsoti? Ayamettha adhippāyo sutādīsupi.
于是世尊借助比喻，将六种心识体与六种境界以六种不同相分别观照，分为四个部分，示现对彼有分别知见的精进智慧如何超越时界。如何说？应于此处，色境须观为所见，眼识与随带诸识共同作知门，以相互因缘而现起的法之量为所见之量。此中无一实作，见其无常，生灭之苦，非我等性质，何来智者能以污秽等妨碍之理？此为教示，是世尊所示法门及启说之妙义。
Idāni ñātatīraṇapariññāsu patiṭṭhitassa upari saha maggaphalena pahānapariññaṃ dassetuṃ, ‘‘yato kho te, bāhiyā’’tiādi āraddhaṃ. Tattha yatoti yadā, yasmā vā. Teti tava. Tatoti tadā, tasmā vā. Tenāti tena diṭṭhādinā, diṭṭhādipaṭibaddhena rāgādinā vā. Idaṃ vuttaṃ hoti – bāhiya, tava yasmiṃ kāle yena vā kāraṇena diṭṭhādīsu mayā vuttavidhiṃ paṭipajjantassa aviparītasabhāvāvabodhena diṭṭhādimattaṃ bhavissati, tasmiṃ kāle tena vā kāraṇena diṭṭhādipaṭibaddhena rāgādinā saha na bhavissasi, ratto vā duṭṭho vā mūḷho vā na bhavissasi, pahīnarāgādikattā tena vā diṭṭhādinā saha paṭibaddho na bhavissasīti. Tato tvaṃ, bāhiya, na tatthāti yadā yasmā vā tvaṃ tena rāgena vā ratto dosena vā duṭṭho mohena vā mūḷho na bhavissasi, tadā tasmā vā tvaṃ tattha diṭṭhādike na bhavissasi, tasmiṃ diṭṭhe vā sutamutaviññāte vā ‘‘etaṃ mama, esohamasmi, eso me attā’’ti taṇhāmānadiṭṭhīhi allīno patiṭṭhito na bhavissasi. Ettāvatā pahānapariññaṃ matthakaṃ pāpetvā khīṇāsavabhūmi dassitā.
现在，为了使已建立于亲知通达者之上，连同道果一起显现放弃通达，显示「你为何，外面的人」等话语之由起始。这里「为何」即「何时」，意指何时或因何缘故。「是时」意谓「那时」，「由于此」则因缘。「以彼」则是以所见等观念及由此引发的欲执等为依止。此说乃指——诸外人啊，尔所见等在何时或因何缘故，依我所传受之法行持，当无相反之性，单以所见等为限，在那时由此缘故与所见等相应之欲等不生，亦不生嗔恨、愚癡等。以断除欲等为本，不与所见等相缠，尔后尔则不会因欲贪瞋恨愚痴而扰乱，亦不会附属于所见等。于所见等及闻知等观，『这是我，我是此人，我有所属』等渴爱妄见不生依止。仅此放弃通达之义，由此显露已断烦恼之境界。
Tatotvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarenāti yadā tvaṃ, bāhiya, tena rāgādinā tattha diṭṭhādīsu paṭibaddho na bhavissasi, tadā tvaṃ neva idhaloke na paraloke na ubhayatthāpi. Esevanto dukkhassāti kilesadukkhassa ca vaṭṭadukkhassa ca ayameva hi anto ayaṃ parivaṭumabhāvoti ayameva hi ettha attho. Ye pana ‘‘ubhayamantarenā’’ti padaṃ gahetvā antarābhavaṃ nāma icchanti, tesaṃ taṃ micchā. Antarābhavassa hi bhāvo abhidhamme paṭikkhittoyeva. Antarenāti vacanaṃ pana vikappantaradīpanaṃ, tasmā ayamettha attho – ‘‘neva idha na huraṃ, aparo vikappo na ubhaya’’nti.
于是，诸外人啊，尔不如是，不如彼，不属两者之间者：当尔不因欲贪等缠缚于所见诸法之时，则尔既不属于此世间，亦不属于彼世间，亦不属于两者之间。这乃苦之本，即烦恼之苦与此轮回之苦之终结与边际，意义就在此处。然若有人执「两者之间」之语，妄欲称间有，彼皆错误。间有之存在已在正法中被明确否定。所谓「两者之间」之语乃表述差别碰撞之感，可释为此处之意——「此时此处不如是，不同他处相异之差别」也。或说「中间灭者」——不如是，实无间有。执「存在中间有」为义者缘于误解，彼虽言间有，实无此义。所谓中间灭者应指那些未达究竟之人，在此生死流转未断，因未证得无余漏解脱而生死轮回犹存，故称中间灭（即现生灭），非真正之间有。过去之有已断尽者为已断烦恼之境界，前述经典如此说。生者指仍受生苦缠绕之众，非已断者。比喻如四类生物于蛋卵水胎未破，皆为生者；破壳出者为已断烦恼之断者。按根本义断见解，不存间有之说。此理依巴利清净论中所述特讲。
Atha vā antarenāti vacanaṃ pana vikappantarābhāvadīpanaṃ. Tassattho – ‘‘neva idha na huraṃ, ubhayamantare pana na aññaṭṭhānaṃ atthī’’ti. Yepi ca ‘‘antarāparinibbāyī sambhavesī’’ti ca imesaṃ suttapadānaṃ atthaṃ ayoniso gahetvā ‘‘atthiyeva antarābhavo’’ti vadanti, tepi yasmā avihādīsu tattha tattha āyuvemajjhaṃ anatikkamitvā antarā aggamaggādhigamena anavasesakilesaparinibbānena parinibbāyatīti antarāparinibbāyī, na antarābhavabhūtoti purimassa suttapadassa attho. Pacchimassa ca ye bhūtā eva, na bhavissanti, te khīṇāsavā purimapade bhūtāti vuttā. Tabbiruddhatāya sambhavamesantīti sambhavesino, appahīnabhavasaṃyojanattā sekhā puthujjanā ca. Catūsu vā yonīsu aṇḍajajalābujasattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesī nāma, aṇḍakosato vatthikosato ca bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesī nāma, dutiyacittakkhaṇato paṭṭhāya bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesino, tato paraṃ bhūtāti attho. Tasmā natthīti paṭikkhipitabbā. Sati hi ujuke pāḷianugate atthe kiṃ aniddhāritasāmatthiyena antarābhavena parikappitena payojananti.
有些论者言：「此处之『此处存在』指感官之乐趣生起，『不如是』指无色界之处，『两者之间』指有色界之处。」另有者说：「此处乃内根境界，『不如是』乃外根境界，『两者之间』乃心及心法。」又有说法：「此处为因缘法，『不如是』为缘起法，『两者之间』为名称法。」但诸说在注疏中无此完整解释。由此可见，当说「所见为见所限」等，依此以四种境界蕴集表明。其法显说由善乐苦无常无我之观讽刺而作，显露净慧藏，简略论述观法。言「尔今，诸外人，非由此」乃断除欲等聚集之道，「尔今，诸外人，非于此处」即果位，「不如是」等语解释无余涅槃境界。由此成说——「于是诸外人……由烦恼灭心解脱」则显而易见。
Ye pana ‘‘santānavasena pavattamānānaṃ dhammānaṃ avicchedena desantaresu pātubhāvo diṭṭho, yathā taṃ vīhiādiaviññāṇakasantāne, evaṃ saviññāṇakasantānepi avicchedena desantaresu pātubhāvena bhavitabbaṃ. Ayañca nayo sati antarābhave yujjati, na aññathā’’ti yuttiṃ vadanti. Tena hi iddhimato cetovasippattassa cittānugatikaṃ kāyaṃ adhiṭṭhahantassa khaṇena brahmalokato idhūpasaṅkamane ito vā brahmalokagamane yutti vattabbā. Yadi sabbattheva avicchinnadese dhammānaṃ pavatti icchitā, yadipi siyā iddhimantānaṃ iddhivisayo acinteyyoti. Taṃ idhāpi samānaṃ ‘‘kammavipāko acinteyyo’’ti vacanato. Tasmā taṃ tesaṃ matimattameva. Acinteyyasabhāvā hi sabhāvadhammā, te katthaci paccayavasena vicchinnadese pātubhavanti, katthaci avicchinnadese. Tathā hi mukhaghosādīhi paccayehi aññasmiṃ dese ādāsapabbatappadesādike paṭibimbapaṭighosādikaṃ paccayuppannaṃ nibbattamānaṃ dissati, tasmā na sabbaṃ sabbattha upanetabbanti ayamettha saṅkhepo. Vitthāro pana paṭibimbassa udāharaṇabhāvasādhanādiko antarābhavakathāvicāro kathāvatthupakaraṇassa (kathā. 505; kathā. aṭṭha. 505) ṭīkāyaṃ gahetabbo.
就此简明语辞开示法义，此即实在人间之时，不在时间之外。「无贪」即莫取执。所谓「烦恼」乃欲贪之类执持，因常久涉足及莫大苦恼之存在因缘，得名「烦恼」。所谓「解脱」为荡除及断除之意。听闻正法行自净净心，再依禅定及正慧修习，迅速得禅定智慧已断诸烦恼，得阿拉汉果位。于断尽生死流转，成为终极无漏之肉身，历二十九次观法而启发觉悟，向世尊请教初转法轮时衣袍是否圆满。世尊回答「尔求圆满衣袍是因缘也」并起行示现。
Apare pana ‘‘idhāti kāmabhavo, huranti arūpabhavo, ubhayamantarenāti rūpabhavo vutto’’ti. Aññe ‘‘idhāti ajjhattikāyatanāni, huranti bāhirāyatanāni, ubhayamantarenāti cittacetasikā’’ti. ‘‘Idhāti vā paccayadhammā, huranti paccayuppannadhammā, ubhayamantarenāti paṇṇattidhammā vuttā’’ti vadanti. Taṃ sabbaṃ aṭṭhakathāsu natthi. Evaṃ tāva ‘‘diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādinā diṭṭhādivasena catudhā tebhūmakadhammā saṅgahetabbā. Tattha subhasukhaniccaattaggāhaparivajjanamukhena asubhadukkhāniccānattānupassanā dassitāti heṭṭhimāhi visuddhīhi saddhiṃ saṅkhepeneva vipassanā kathitā. ‘‘Tato tvaṃ, bāhiya, na tenā’’ti iminā rāgādīnaṃ samucchedassa adhippetattā maggo. ‘‘Tato tvaṃ, bāhiya, na tatthā’’ti iminā phalaṃ. ‘‘Nevidhā’’tiādinā anupādisesā parinibbānadhātu kathitāti daṭṭhabbaṃ. Tena vuttaṃ – ‘‘atha kho bāhiyassa…pe… āsavehi cittaṃ vimuccī’’ti.
另有说法：「‘此处’指欲界，‘不如是’指无色界，‘两者之间’指色界。」又有说「此处指内根境界，‘不如是’指外根境界，‘两者之间’为心及心法。」还有言「此为因缘法，‘不如是’为缘起法，‘两者之间’为名称法。」以上诸说注疏中无。就「所见为见所限」等，由所见等依四地法蕴合起来解说。在此下层以善乐苦的无常无我观示现。言「于是诸外人，非由此」为斩断欲等聚集之正道；「非于此」为果位之显；「不如是」等则为无余涅槃之法门。故说「于是诸外人……断烦恼从心解脱」乃当理之言。
Imāya saṃkhittapadāya desanāya tāvadevāti tasmiṃyeva khaṇe, na kālantare. Anupādāyāti aggahetvā. Āsavehīti ābhavaggaṃ āgotrabhuṃ savanato pavattanato cirapārivāsiyaṭṭhena madirādiāsavasadisatāya ca ‘‘āsavā’’ti laddhanāmehi kāmarāgādīhi. Vimuccīti samucchedavimuttiyā paṭippassaddhivimuttiyā ca vimucci nissajji. So hi satthu dhammaṃ suṇanto eva sīlāni sodhetvā yathāladdhaṃ cittasamādhiṃ nissāya vipassanaṃ paṭṭhapetvā khippābhiññatāya tāvadeva sabbāsave khepetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. So saṃsārasotaṃ chinditvā katavaṭṭapariyanto antimadehadharo hutvā ekūnavīsatiyā paccavekkhaṇāsu pavattāsu dhammatāya codiyamāno bhagavantaṃ pabbajjaṃ yāci. ‘‘Paripuṇṇaṃ te pattacīvara’’nti puṭṭho ‘‘na paripuṇṇa’’nti āha. Atha naṃ satthā ‘‘tena hi pattacīvaraṃ pariyesā’’ti vatvā pakkāmi. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… pakkāmī’’ti.
以此简要语句为指南针，当下即是，不在以后。无执着聚合称为「烦恼」者乃宿善与恶行所染，欲贪等。解脱为断绝及远离。唯有听闻正法、修持戒律、依禅定及正慧观修，迅速断除诸烦恼，得阿拉汉果位，断绝轮回。此时断烦恼种，三练皆息，得无上正等觉。于是断断续续杂染生死之苦已断，携带思维审视二十九次发起，向世尊请教行乞以取衣袍。被问「衣袍圆满否」，答「不圆满」，又以因缘嘱示。该示现即世尊法语。
So kira kassapadasabalassa sāsane vīsavassasahassāni samaṇadhammaṃ karonto ‘‘bhikkhunā nāma attanā paccaye labhitvā yathādānaṃ karontena attanāva paribhuñjituṃ vaṭṭatī’’ti ekassa bhikkhussapi pattena vā cīvarena vā saṅgahaṃ nākāsi, tenassa ehibhikkhuupasampadāya upanissayo nāhosi. Keci panāhu – ‘‘so kira buddhasuññe loke coro hutvā dhanukalāpaṃ sannayhitvā araññe corikaṃ karonto ekaṃ paccekabuddhaṃ disvā pattacīvaralobhena taṃ usunā vijjhitvā pattacīvaraṃ gaṇhi, tenassa iddhimayapattacīvaraṃ na uppajjissatīti, satthā taṃ ñatvā ehibhikkhubhāvena pabbajjaṃ na adāsī’’ti. Tampi pattacīvarapariyesanaṃ caramānaṃ ekā dhenu vegena āpatantī paharitvā jīvitakkhayaṃ pāpesi. Taṃ sandhāya vuttaṃ ‘‘atha kho acirapakkantassa bhagavato bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesī’’ti.
如是说，咖萨巴陀萨巴拉时期之教法中，有事业沙门行持出家法者已逾两万年。此众比库因自力所依得法，依教奉行，应当自养自身，不为他物所食用。然有一比库，未曾自家缝制法衣，也未以比库服饰为庄严，此故其出家受具戒之事无所依止。有些人复言：彼在无佛之世，如为盗贼，结弓持箭，入林作盗，遇见一辟支佛，因贪法衣，遂用箭射杀此辟支佛，夺取其袈裟。对此法衣魔力强大之袈裟，必不生威足力。世尊知之，未令此等盗者以比库身分受具戒。彼更行窃袈裟求取之时，一程序中，曾有一牛猛扑其身，致命陨亡。为此，曾言：“后来不久，世尊外有樵夫，以牛栓树，若牛咬斷绳索即放出以致其命终。”
Tattha acirapakkantassāti na ciraṃ pakkantassa bhagavato. Gāvī taruṇavacchāti ekā yakkhinī taruṇavacchadhenurūpā. Adhipatitvāti abhibhavitvā madditvā. Jīvitā voropesīti purimasmiṃ attabhāve laddhāghātatāya diṭṭhamatteneva vericittaṃ uppādetvā siṅgena paharitvā jīvitā voropesi.
此处所谓“不久之后”，言世尊者非久远之后之人。樵夫牵之牛为一鬼神，形状如年轻的牛犊。所谓“牵引”，意谓拘束、控制及驱使。所谓“放生其命”，即先前生命中因伤害与仇恨所致今生心怀敌意，被牛角击杀而其生命终结。
Satthā piṇḍāya caritvā katabhattakicco sambahulehi bhikkhūhi saddhiṃ nagarato nikkhamanto bāhiyassa sarīraṃ saṅkāraṭṭhāne patitaṃ disvā bhikkhū āṇāpesi – ‘‘bhikkhave, ekasmiṃ gharadvāre ṭhatvā mañcakaṃ āharāpetvā idaṃ sarīraṃ nagarato nīharitvā jhāpetvā thūpaṃ karothā’’ti, bhikkhū tathā akaṃsu. Katvā ca pana vihāraṃ gantvā satthāraṃ upasaṅkamitvā attanā katakiccaṃ ārocetvā tassa abhisamparāyaṃ pucchiṃsu. Atha nesaṃ bhagavā tassa parinibbutabhāvaṃ ācikkhi. Bhikkhū ‘‘tumhe, bhante, ‘bāhiyo dārucīriyo arahattaṃ patto’ti vadatha, kadā so arahattaṃ patto’’ti pucchiṃsu. ‘‘Mama dhammaṃ sutakāle’’ti ca vutte ‘‘kadā panassa tumhehi dhammo kathito’’ti? ‘‘Piṇḍāya carantena ajjeva antaravīthiyaṃ ṭhatvā’’ti. ‘‘Appamattako so, bhante, tumhehi antaravīthiyaṃ ṭhatvā kathitadhammo, kathaṃ so tāvatakena visesaṃ nibbattesī’’ti? ‘‘Kiṃ, bhikkhave, mama dhammaṃ ‘appaṃ vā bahuṃ vā’ti pamiṇatha, anekāni gāthāsahassānipi anatthasaṃhitāni na seyyo, atthanissitaṃ pana ekampi gāthāpadaṃ seyyo’’ti dassento –
世尊于乞食行脚时，因众多比库一同外出，见一外来尸体倒于聚集之处，令比库们呼唤说：“比库们，请于某家门前摆床席，抬此尸体入城内，安置成塔。”比库们依命行事。行毕往僧院，前往恭敬世尊，述说所为善事，且询问其意义。时世尊告示彼等其已入无余涅槃。比库问：“世尊，您曾说‘外道樵夫得阿拉汉果’者，何时彼人得果？”答曰：“我于听法时，彼即命终。”又问：“世尊，于你们讲法期间，此法被提及乎？”答曰：“乞食行脚时，在林中住处。”比库复问：“世尊！你们住处谈法，彼如何得此殊胜果？”世尊说：“我法非多即少，虽千经万论无意义者多，唯义有寄托者，一句颂言胜之。”
‘‘Sahassamapi ce gāthā, anatthapadasañhitā;
“即便千言万语，若无义理所在；
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī’’ti. (dha. pa. 101) –
不如一语颂言，闻之令人清净。”（道歌1.101）
Dhammapade imaṃ gāthaṃ vatvā ‘‘na kevalaṃ so parinibbānamattena, atha kho mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ aggabhāvenapi pūjāraho’’ti dassento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ, yadidaṃ bāhiyo dārucīriyo’’ti (a. ni. 1.216) taṃ āyasmantaṃ etadagge ṭhapesi. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā…pe… parinibbuto, bhikkhave, bāhiyo dārucīriyo’’ti.
说此法句，经文道言：“不仅是无余涅槃，而我对弟子比库们的迅速通达也最为重视。”此为世尊勉励弟子迅速明悟之上佳道理，即“外道樵夫得阿拉汉果”故事。比库尊者以此为教理基准并宣扬。由此因缘，世尊于舍卫城乞食往返，终入无余涅槃时说：“比库们，外道樵夫然行，已获阿拉汉果。”
Tattha pacchābhattanti bhattakiccato pacchā. Piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭinivatto. Padadvayenāpi katabhattakiccoti vuttaṃ hoti. Nīharitvāti nagarato bahi netvā. Jhāpethāti dahatha. Thūpañcassa karothāti assa bāhiyassa sarīradhātuyo gahetvā cetiyañca karotha . Tattha kāraṇamāha – ‘‘sabrahmacārī vo, bhikkhave, kālakato’’ti. Tassattho – yaṃ tumhe seṭṭhaṭṭhena brahmaṃ adhisīlādipaṭipattidhammaṃ sandiṭṭhaṃ caratha, taṃ so tumhehi samānaṃ brahmaṃ acarīti sabrahmacārī maraṇakālassa pattiyāva kālakato, tasmā taṃ mañcakena nīharitvā jhāpetha, thūpañcassa karothāti.
此处“pacchābhattanti”意谓由于餐食事由而延遲时间；“piṇḍapātapaṭikkantoti”指离开乞食之地而返回；又云“padadvayenāpi katabhattakiccoti”，即用两脚离开乞食任务也称离去。所谓“nīharitvā”是将人从城内引至外边；“jhāpethāti”指熄灭火焰；“thūpañcassa karothāti”意味着将木炭等身体外器持于手中并在佛塔前敬献。其原因说是：“比库们啊，你们已成时间限制的修行者。”这表明，从世尊所说“你们要依佛之清净戒律修行”，即意味着诸比库同样依此法修行，但比库皆已临近死亡时限。因此应立即从火种处移除并熄灭火苗，持木炭于手以示恭敬。
Tassa kā gatīti pañcasu gatīsu tassa katamā gati upapatti bhavabhūtā, gatīti nipphatti, ariyo puthujjano vāti kā niṭṭhāti attho. Abhisamparāyoti pecca bhavuppatti bhavanirodho vā. Kiñcāpi tassa thūpakaraṇāṇattiyāva parinibbutabhāvo atthato pakāsito hoti, ye pana bhikkhū tattakena na jāniṃsu, te ‘‘tassa kā gatī’’ti pucchiṃsu. Pākaṭataraṃ vā kārāpetukāmā tathā bhagavantaṃ pucchiṃsu.
关于『行』，其五种行法中，何者才是生起有为之行？『行』者是消灭。尊者与俗人所说的『行』，乃指终止之义。归根结底，便是指出具『断尽作意』之实相境界。然若部分比库不知此义，便问曰：『其何为行？』。有些为求昭昭显现而提出此问，甚至向世尊问询。
Paṇḍitoti aggamaggapaññāya adhigatattā paṇḍena ito gato pavattoti paṇḍito. Paccapādīti paṭipajji. Dhammassāti lokuttaradhammassa. Anudhammanti sīlavisuddhiādipaṭipadādhammaṃ. Atha vā dhammassāti nibbānadhammassa. Anudhammanti ariyamaggaphaladhammaṃ. Na ca maṃ dhammādhikaraṇanti dhammadesanāhetu na ca maṃ vihesesi yathānusiṭṭhaṃ paṭipannattā. Yo hi satthu santike dhammaṃ sutvā kammaṭṭhānaṃ vā gahetvā yathānusiṭṭhaṃ na paṭipajjati, so satthāraṃ viheseti nāma. Yaṃ sandhāya vuttaṃ – ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (mahāva. 9; ma. ni. 1.283; 2.339). Atha vā na ca maṃ dhammādhikaraṇanti na ca imaṃ dhammādhikaraṇaṃ. Idaṃ vuttaṃ hoti – vaṭṭadukkhato niyyānahetubhūtaṃ imaṃ mama sāsanadhammaṃ suppaṭipannattā na viheseti. Duppaṭipanno hi sāsanaṃ bhindanto satthu dhammasarīre pahāraṃ deti nāma. Ayaṃ pana sammāpaṭipattiṃ matthakaṃ pāpetvā anupādisesāya nibbānadhātuyā parinibbāyi. Tena vuttaṃ – ‘‘parinibbuto, bhikkhave, bāhiyo dārucīriyo’’ti.
“Paṇḍitoti”指具上乘正途智慧而成就者；“aggamaggapaññāya adhigatattā”意为凭借通达最高正道之慧而得；“pavattoti paṭipajji”言其实际修行之转行。所说“dhammassāti”乃指超世法门；“anudhammanti”则是戒净修行之道；或理解为“dhammassāti”是涅槃法，“anudhammanti”即圣道果报之法。此处否认“我即为法”之说，表明法之宣说因缘所致，并非我执。世尊教诲者，若近闻法后不依教行，则为违师者。如此，佛经中说“不称毁损善法，当于众生宣说正法”。若有人不践行，便破坏圣法，害佛法身。然此正行者舍弃世欲，断尽缠累，成就无余涅槃境界。由此，佛陀说“般涅槃者如外焚木炭”。
Etamatthaṃ viditvāti etaṃ therassa bāhiyassa anupādisesāya nibbānadhātuyā parinibbutabhāvaṃ, tathā parinibbutānañca khīṇāsavānaṃ gatiyā pacurajanehi dubbiññeyyabhāvaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ appatiṭṭhitaparinibbānānubhāvadīpakaṃ udānaṃ udānesi.
此句释义是：掌握此义，即明了长老所谓手中持外焚木炭者，乃证无余涅槃境界之证据，见知圆寂者及断尽烦恼圣者之往境，唯有智者得此难解之境界。此言为弘扬涅槃教义之偈语所在，称之为“涅槃见证智慧之偈”，意在彰显此涅槃体验的非凡正见。
Tattha yatthāti yasmiṃ nibbāne āpo ca na gādhati, pathavī ca tejo ca vāyo ca na gādhati, na patiṭṭhāti. Kasmā? Nibbānassa asaṅkhatasabhāvattā. Na hi tattha saṅkhatadhammānaṃ lesopi sambhavati. Sukkāti sukkavaṇṇatāya sukkāti laddhanāmā gahanakkhattatārakā. Na jotantīti na bhāsanti. Ādicco nappakāsatīti tīsu dīpesu ekasmiṃ khaṇe ālokapharaṇasamattho ādiccopi ābhāvasena na dibbati. Na tattha candimā bhātīti satipi bhāsurabhāve kantasītalakiraṇo candopi tasmiṃ nibbāne abhāvato eva attano juṇhāvibhāsanena na virocati. Yadi tattha candimasūriyādayo natthi, lokantaro viya niccandhakārameva taṃ bhaveyyāti āsaṅkaṃ sandhāyāha ‘‘tamo tattha na vijjatī’’ti. Sati hi rūpābhāve tamo nāma na siyā.
此处“yatthāti”意为在涅槃处，一切诸法如水不凝聚，地火风亦不集成，亦无稳定之所。为何？因涅槃境界本为无造之性，不存在一切因缘造法之残余。所谓“sukkatīti”为光明之义，暗示涅槃非有亦非无之光明状态。无光明亦无黑暗，犹三灯中无一能持光发亮。涅槃也无日月等萤光，光明非在其中显现。若无日月，则如长夜般暗淡无光，此处谓“暗非是涅槃”。因涅槃无形无色，故光明与暗皆非涅槃所具。
Yadā ca attanā vedi, muni monena brāhmaṇoti catusaccamunanato monanti laddhanāmena maggañāṇena kāyamoneyyādīhi ca samannāgatattā ‘‘munī’’ti laddhanāmo ariyasāvakabrāhmaṇo teneva monasaṅkhātena paṭivedhañāṇena yadā yasmiṃ kāle aggamaggakkhaṇe attanā sayameva anussavādike pahāya attapaccakkhaṃ katvā nibbānaṃ vedi paṭivijjhi. ‘‘Avedī’’tipi pāṭho, aññāsīti attho. Atha rūpā arūpā ca, sukhadukkhā pamuccatīti athāti tassa nibbānassa jānanato pacchā. Rūpāti rūpadhammā, tena pañcavokārabhavo ekavokārabhavo ca gahito hoti. Arūpāti arūpadhammā, tena rūpenāmissīkato arūpabhavo gahito hoti. So ‘‘catuvokārabhavo’’tipi vuccati. Sukhadukkhāti sabbattha uppajjanakasukhadukkhatopi vaṭṭato. Atha vā rūpāti rūpalokapaṭisandhito. Arūpāti arūpalokapaṭisandhito. Sukhadukkhāti kāmāvacarapaṭisandhito. Kāmabhavo hi byāmissasukhadukkho. Evametasmā sakalatopi vaṭṭato accantameva muccatīti gāthādvayenapi bhagavā ‘‘mayhaṃ puttassa bāhiyassa evarūpā nibbānagatī’’ti dasseti.
此文“yadā ca attanā vedi”指自知之智者为大圣弟子，具正四谛智慧，获取道果而得名为“沙门”或“婆罗门”。当此时间，智慧最高正道之知见成熟，彼自我觉察舍弃杂染，立证涅槃，此谓“avedī”，即“已知者”。继而论及诸法色受等五蕴为所执，五蕴复合成诸法。有色法及无色法，彼此依缘所生。所谓“catuvokārabhavo”即四种种类世法流转之境界。“Sukhadukkhāti”指诸有苦乐之流转。或解释为色界、无色界、欲界之流转。种种轮回都是苦与乐相间，然无明之故生死流转不息。佛陀以两偈指出，此为涅槃境界之外一切生死流转的区别，示现了即将超越生死之法。
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